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SANCTUARY MEDITATIONS
FOR
PRIESTS AND FREQUENT COMMUNICANTS
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^ihil abstat.
GULIELMUS CANONICUS GILDEA, S.T.D.,
Censor Deputatus.
Imprimatur.
HERBERTUS CARDINALIS VAUGHAN,
Archiepiscopus Westmonast .
Die 1 8 Decembris, 1899.
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Sanctuary Meditations
FOR
prieoto an& frequent Communicant.
SERVING AS A PREPARATION FOR , AT THE TIME OF , AND
THANKSGIVING AFTER RECEIVING THE HOLY
EUCHARIST.
Hranslatcfc from flu (Driginai Spanish
OF
FATHER BALTASAR GRACIAN,
Of the Society of Jesus (1669),
BY
MARIANA MONTEIRO.
R. & T. WASHBOURNE,
18 PATERNOSTER ROW, LONDON.
BENZIGER BROS. : NEW YORK, CINCINNATI AND CHIGAGO.
I9OO.
45300
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WORKS BY MARIANA MONTEIRO.
1. Sanctuary Meditations for Priests and Frequent Com-
municants. From the original Spanish of Father Baltasar
Gracian, of the Society of Jesus. 3s. 6d.
2. Little Meditations for Holy Communion. From the
original Spanish of Father Fray Antonio Arbiol, of the Seraphic
Older of St. Francis, is.
3. Christopher Columbus. Second volume in the series of
‘ Heroes of the Cross.’ 3s. 6d.
4. The History of Portugal. Taken exclusively from Portu-
guese histories and records. In 4 vols., 21s. each vol. £4 4 s *
5. Legends and Popular Tales of the Basque People.
Edition de Luxe, 21s., 10s. 6d., 7s. 6d. Third Popular Edition,
3s. 6d.
6. A Hunting Expedition to the Transvaal. From the
Portuguese. 9s.
7. Allah Akbar (God is Great). The Conquest of Granada.
From the Arabic description. 2s.
8. Gathered Gems from Spanish Authors. 2s.
9. The Monk of Yuste: The Last Days of Charles V.
(Out of print.)
10. The Diadem of Stars, and other Tales. From the
Spanish. 3s. 6d.
The Influence of Catholicism on the Sciences and on
the Arts. (. Nearly ready.')
The Life of St. Jerome. (In preparation.)
Fairy and Other Tales. From the Portuguese. ( Nearly ready.)
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BPW
G 721*
ipo
MW
THIS TRANSLATION IS
i)tbicai*b to
OUR BLESSED LADY, THE GREAT MOTHER
OF GOD,
UNDER HER GLORIOUS TITLE AND PRIVILEGE
OF THE
‘ HELP OF CHRISTIANS,’
BY THE LOWLIEST OF HER DEVOTED CHILDREN.
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PREFACE TO THE TRANSLATION.
The author of these Meditations, Father Baltasar
Gracian, of the Society of Jesus, was born in
Calatayud, in the kingdom of Aragon, Spain, and
entered the Society in 1619, at the age of sixteen
years. He bore an illustrious name, and that he
was a man of much erudition is evident from the
numerous works that were published by him, and
which, as soon as they issued from the press, ac-
quired a high repute even amongst foreigners, who
delighted in the majesty and elegance of the Spanish
language. He brought out all his works under the
assumed name of his brother Lawrence, with the
exception of his Meditations, which bore his own
signature ; the whole of his writings appeared simul-
taneously in two volumes, and have been translated
into several languages.
He was Rector of the College of Tarragona, where
his preaching, his deep knowledge, his subtle mind,
great powers of observation and talents, soon ac-
quired for him a great reputation. He died Decem-
ber 6, 1658.*
* Vide ‘ Bibliotheca Hispania Nova, Sive Hispaniorum Scrip-
torum qui ab Anno MD ad MDCLXXXIV floruere Notitia,’
Auctore D. Nicolao Antonio Hispalensi J. C., tomus secundus,
p. 4 (1788).
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PREFACE TO THE TRANSLATION.
viii
In commencing the translation of different Spanish
authors, I propose confining myself to such works
as have been hitherto unknown, or scarcely known,
in England, and therefore shall give in all future
translations a little notice of their respective authors,
feeling sure that they require but to be known to be
appreciated, for although the works of a Quevedo,
Cervantes, Lope de la Vega, Calderon de la Barca,
Zorrilla, and a few others, are recognised as holding
a high place of honour in English libraries, how few
which treat on spiritual subjects (and their name is
legion) would be found amongst them ! Yet a land
which produced an Ignatius of Loyola, a Teresa of
Jesus, a Dominic, a Vincent Ferrer, and others,
whose lives, heroic deeds, or writings have, like so
many bright constellations, illumined the whole
world, also contains numberless others whose lives
and writings are not less beautiful, nor less thought
of in my own beloved land, but which in this country,
alas ! are not even known to exist. How few indeed
in this great kingdom have even so much as heard
of a Prado, whose writings are so profound, an
Arrubal, a Cienfuegos ; of a Posadas, whose works
breathe the highest piety ; of a Pradoventura, the
famous eloquent preacher of Madrid, and to whom
we owe the glory of having rendered the Spanish
language so perfect as we find it in our own days ;
of a Tolet, of the wise theologian Valdivieso, of a
4 Biblioth&que des Ecrivains de la C. de Jesus,’ par De Backer,
vol. ii., p. 255 (seconde s£rie).
‘Nouveau Dictionnaire Historique ou Histoire Abreg^e,’ par
une Soci&d de Gens-de-Lettres (1783), vol. iv., p. 168.
‘De las Medallas,’ por D. Vincenctio J. Lastanosa, Huesca,
MDCXLV., p. 5.
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PREFACE TO THE TRANSLATION .
Vasquez, who was styled the Augustin of Spain, an
many more who lived in a land which with all it
faults has ever been Catholic to its heart’s con
and who wrote in a language so grand, majestic
and sublime, that it has been justly said of it that i
was the language most fitting for mortal lips to us*
in addressing the Creator.
To what nobler work of love, then, .can I dedi
cate my leisure hours than by translating various
excellent Spanish Meditations, treatises, and othei
rich spiritual treasures, and thus bringing them
before the notice of the natives of this land, who,
thoroughly free from jealousy, place the works of
other countries side by side with their own, and
with equal grandeur of mind and nobility of soul
unostentatiously open their hospitable shores to
receive alike, in a tranquil asylum, the exile, the
dethroned, the stranger, the widow, and the father-
less of all nations, leaving them unmolested and
uninterfered with, so that they dwell there in perfect
peace in every way, proving by their great charity
how justly entitled this country is to the glorious
renown which it has ever possessed throughout
Christendom for its liberty, order, and generous
philanthropy.
Mariana Monteiro.
St. Scholastica’s,
Clapton,
Feast of St. John of the Cross , 1899.
[The first issue of the translation, which was
unfortunately destroyed by fire, had been carefully
revised, in the MS. and in the proofs, by the late
the Rev. Charles Brierley Garside, author of i The
Sacrifice of the Eucharist,’ etc.]
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The Writings of Father Baltasar Gracian,
KNOWN UNDER THE NAME OF ‘ WORKS OF
Lorenzo Gracian ’ :
‘ El Criticon, primera parte en la primavera de la
niftez, y en el Estio de la Juventud.’ Dedicated to
Don Pablo de Parada.
* El Criticon, segunda parte. Juiziosa Cortesana
Filosofia, en el Otofio de la Varonil edad.* Dedi-
cated to S. S. Don Juan de Austria. Zaragoza,
1653.
‘ El Criticon, parte tercera. En el Invierno de
la vejez.* Dedicated to Doctor Don Lorenzo
Frances.
‘ El Discrete.’ Published by Don Vincencio
Juan de Lastanosa. Barcelona, 1647.
‘ El Politico D. Fernando el Catholico.* 1641.
Published by Don V. J. de Lastanosa.
‘ El Heroe.* Infanzon. Huesca, 1637.
‘ El Forastero.’ Brussels, 1633.
* Exercicios de Devocion.’ 1662.
* Agudeza y Arte de Ingenio. En que se explican
todos los modos y diferencias de conceptos.’
* Oraculo Manual y Arte de Prudencia.* Pub-
lished by Don V. J. de Lastanosa. 1653.
* El Comulgatorio,’ por el Padre Baltasar Gracian.
Madrid, 1655.
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TRANSLATION.
Summary of the Approbations and Licenses.
These books of Lorenzo Gracian, entitled, ‘ Subtlety
and Art of Genius’; ‘The Discreet Man'; ‘The
Politician of the Catholic Don Ferdinand and the
‘Meditations of Father Baltasar Gracian, before
and after Holy Communion,’ which have hitherto
been known under the appellation of the ‘ Comul-
gador,’ being all collected together in this the
second volume, and approved by the Reverend
Father M. Fr. Juan Perez de Baldelomar, formerly
first Preacher of the Order of Saint Augustin, and
at present Court Preacher in the Royal Convent of
Saint Philip, have been printed by license from the
Sefior Don Garcia de Velasco, Vicar of this town of
Madrid and its districts, before Pedro Palacios, on
October 29, 1665, and the Ministers of the Council,
as appears by the certification of the Secretary,
Luis Vasquez de Varzas, on October 15, 1663, at
the instance of Santiago Martin Redondo, book-
seller.
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xii
APPROBATIONS .
Approbation of the Most Reverend Father Maestro
Fr . Jayme Castellar, olim Prior of the Royal
Convent of Barcelona , Vicar-General of all the
Noble and enlightened Religion of Our Lady of
Mercy for the Redemption of Captives, and now
Officer of the Inquisition , etc.
By Commission of the Senor Doctor Don Juan
Baptista Vila, Official Canon and Vicar-General of
the Most Illustrious and Most Reverend Lord Don
Fr. Alonso de Sotomayor, Archbishop, Bishop of
Barcelona, I have seen part of the works of Lorenzo
Gracian, namely : ‘ The Daily Oracle/ * The Hero/
‘ Subtlety and the Art of Genius/ ‘ The Discreet
Man/ and the ‘ Politician of the Catholic Don
Ferdinand/ Comprised in the same volume are
various Meditations before and after Holy Com-
munion, by Father Baltasar Gracian, of the Society
of Jesus, and Reader of Scripture, with the four
4 Selvas del ano/ and have read them with great
pleasure and profit, as being works which are both
spiritually profitable, and refresh the powers of the
soul. They are works worthy of many lights, for
the nourishment and enlightenment of heroes, for
raising up geniuses, and inspiriting souls to the
exercise of prudence and the rest of the moral
virtues.
In Barcelona and Convent of Our Lady of Mercy
for the Redemption of Captives, November 22, 1667.
Fr. Jayme Castellar.
Imprimatur ,
Vila, Vic.- Gen., etc., Offic .
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APPROBATIONS.
xiii
Approbation of the Most Reverend Father Teacher of
Divinity Fr. Diego Carli , Doctor of Sacred Theo-
logy in the University of Barcelona , etc., of the
Order of Preachers.
Part of the works of the ingenious, the political,
and the discreet Lorenzo Gracian, viz., ‘The
Daily Oracle/ 4 The Hero/ 4 Subtlety and the Art of
Genius/ 4 The Discreet Man/ and the 4 Politician of
theCatholic Don Ferdinand/ with the various Medita-
tions before and after the Sacred Communion, by
the Father Baltasar Gracian, of the Society of Jesus,
Reader of Scripture, with the 4 Selvas del ano/ I
have read with particular attention, by order of
V. S. the Illustrious Doctor Fr. Francisco De Pons,
Most Worthy Abbot, and Most High Chancellor of
the Principality of Catalonia, and not only do I not
find obscurities which could stain the Royal lustre
or dim the clear lights of virtue, but on the contrary
they give, with genius and great subtlety, savoury
food for the good employment of the three powers
of the soul. 4 Subtlety and the Art of Genius ’ yields
instruction and shapes the understanding, and gives
information to the most ingenious professor. 4 The
Discreet Man * is valuable for training the will in
reference to the Pulpit and the Confessional. The
4 Politician ’ nurtures the memory, teaching from
experience, on grounds of certainty, the government
of self, and encircling the brows of the pious and
devout Christian with the Meditations which crown
this volume. Thus, in one word, I say that they
cannot come under my censure ; hence, in the same
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XIV
APPROBATIONS .
way as they have been with high eulogiums
approved by the greatest lights of Spain, and having
already acknowledged and approved the three parts
of the ‘ Criticon,' I declare that it all seems to me,
and is, Valde bonum; and I also say, that not only
are these works adapted for great lights, but they
are also useful for daily study in, and for all states of,
life. This is my opinion.
The Convent of Saint Catherine Martyr, of Bar-
celona, of the Order of Preachers, January 15, 1668.
Fr. Diego Carli.
Die 22 Martii , 1668.
Imprimatur,
Don Francisco dc Pons ,
Cancellarius .
CENSURA.
Opera Laurentii Gratiani antehac impressa et saepius appro-
bata poterunt hie imprimi. Datum Antuerpiae, May 29, 1669.
Aubertus Vanden Ede,
Can. et Archidiacon Antwerp,
Lib. Censor.
Opinion of the Very Reverend Father Teacher of
Divinity Fray Pablo Guiu , of the Royal and
Military Order of Our Lady of Mercy for the
Redemption of Captives.
By special commission and command of the Most
Illustrious and Most Reverend Lord Don Miguel,
Juan de Taverner y Rubi, most worthy Bishop of
Gerona, of His Majesty’s Council, and His Chan-
cellor in the Principality of Catalonia, etc., I have
seen the most ingenious works of Lorenzo Gracian
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APPROBATIONS .
xv
many Jimes printed in various kingdoms, and
although they do not require examination, as
they are works from an author who is so well
known, and so applauded by those who have
been delighted in perusing them as by the
illustrious masters who in those editions have so
justly approved them, yet in compliance with a
superior command, and also not to depart from an
usage in practice, I say that I have found nothing
worthy of correction ; rather, what has been by all
authorized demands, as what is due to justice, the
reprint which is solicited. This is my opinion, given
in this the Royal Convent of Saint Eulalia of Bar-
celona, July 8, 1700.
Fray Pablo Guiu.
Die 12 July , 1700.
Imprimatur ,
Af. J. Epise , Gerunde Cancell.
Opinion of the Very Reverend Father Fray Francisco
Duran , late Lecturer and actual Definidor of the
Province of Catalonia , of Friars Minor , Observant
and Synodical Examiner to the Bishopric of
Barcelona .
By order and commission of the Very Illustrious
Lord Doctor in both rights, Joseph Romaguera,
Canon of the Holy Cathedral Church, and Vicar
General Official for the Most Illustrious and Most
Reverend Lord Don Fray Benito Sala, Most
Worthy Bishop of Barcelona, I have many times
read with great delight the very original and
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xvi
APPROBATIONS.
subtle works of Lorenzo Gracian, commonly called
the * Criticon,’ and without fear of injuring any
other genius, I can foretell of him what a poet said
of another :
4 Quo major nullus, quo non prsestantior alter :
Cui nec prisca parem saecla tutere virum.’
In all ages of the world the great Providence of
God has always favoured us with grand and subtle
men, the study of whose works elevates us not only
to imitation, but to admiration. There are men.
so erudite, and so singular in the flight of their
understandings, that with the mere expression of
their pens, and the penetrating power of their wit,
they can of their own opinions form such suitable
expression that they leave all eloquence dumb.
Some write in a persuasive manner, to please the
taste, others with delicate phraseology offer intel-
lectual entertainments for the learned. Some with
gravity, solidity, ripeness, clearness, and subtlety,
write alone what is profitable. Others there are who
unite both in themselves. But there are others,
again, who write with such art and spirit, with so
much subtlety, that they not only impart to taste
fruition, food, and profit, but they seem to transcend
human limits and pass on to the Divine. Thus it
seemed to St. Augustin, when he says in tom. 3,
lib. 4 De Doctrina Christiana as follows : Quczdam est
eloquentia qua magis cetatem juvenilem decet, quam
senilem ; nec tam dicenda est eloquentia , si personce non
congruat eloquenti ita est qucedam quce viros summa
auctoritate dignissimos, plane que divinos decet.
The works of Lorenzo Gracian stand unique
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APPROBATIONS.
xvii
for the expression of the wisdom of their author,
worthy of the most elevated intelligence, yet
which are valuable for all ; in them are found wit
and eloquence, pleasing to the taste and profitable
for food, composed with such spirit and art that
though they would seem fictions, they are not so, but
most clear and manifest truths.
Several times have these works been printed, and
acknowledged, and approved by many and great
masters, and been eminently distinguished through-
out the whole theatre of the universe, represent-
ing the greatness and learning of the author; for
notwithstanding their having been examined by
lynx-eyed and searching masters, yet now as they
are being reprinted, I doubt not that they will
solicit from everyone a worthy and merited accepta-
tion. I must therefore tender many thanks to him
who manifests such good taste by reprinting them
with the object of preserving so precious a treasure.
I have not perceived in all these said works any-
thing contrary to our Holy Catholic Faith, sacred
canons or good customs ; rather, on the contrary,
they will, to my thinking, be of great utility and
profit ; therefore I not only approve and ratify this
my opinion, but I pray that with all despatch the
permission demanded may be granted.
Dated from this the Royal Convent of Saint
Francis of Barcelona, July 9, 1700.
Fray Francisco Duran.
Die 13 Julii, 1700.
Imprimatur,
Romaguera, Vic.- Gen., etc., Ojfic.
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CONTENTS.
1. On the Plenitude of Grace with which the Mother of
God was prepared for receiving the Eternal Word.
-—First Example" of a Perfect Communion
2. The Banquet of the Prodigal Son applied to the Holy
Communion ------
3. For communicating with the Intentions of the Cen-
turion ------
4. Receiving the Holy Communion with the Faith of the
Woman of Canaan -
5. On the Manna, as a Figure of this Sacrament, in
which is considered the Assiduity in gathering
it, the Delights which it contained, and the Cir-
cumstances of preserving it
6. On communicating with the Devotion of Zacheus -
7. Receiving the Holy Communion with the Confidence
of the Woman who touched the Hem of the Gar-
ment of Christ -
8. On the entrance of the Ark of the Testament into the
House of Obededom, and the many Blessings which
accompanied it
9. On approaching to receive the Holy Communion
with the Humility of Saint Peter -
10. On receiving the Lord with the Assiduity of Martha
and the Zeal of Mary -
11. Joseph’s Banquet to his Brethren -
12. On communicating with the Humility of the Publican
13. On the Magnificence displayed by Solomon in the
b
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15
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23
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32
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XX
CONTENTS .
PAGE
Building of the Temple, and of the great Prepara-
tions for its Dedication, applied to the Holy Com-
munion - - - - - 55
14. On the Fountain of Living Waters which the Lord
opened in the heart of the Samaritan Woman,
applied to the Sacred Communion - - - 59
15. For communicating with the Reverence of the Sera-
phim who stand around the Throne of God - 64
16. On communicating as at an uncovered Banquet - 68
17. On receiving the Lord with the Desire and Joy of the
aged Holy Simeon - - - - 72
18. On receiving the Lord in the three Chambers of the
Soul ------- 76
19. The Feast of the Five Loaves applied to the Sacred
Communion - - - - - 80
20. The finding of the Honeycomb by Samson applied
to the Holy Communion - - - - 84
21. The Banquet of Simon the Leper and the Penitence
of Magdalen, applied to the Sacred Communion - 88
22. On the Lost Sheep found and regaled with the Bread
of Heaven - - - - - 92
23. On the Bad Preparation of the Man who was cast
forth from the Banquet - - - - 96
24. On the Happiness of Miphiboseth at being seated at
the Royal Table, applied to the Holy Communion - 101
25. On the Thanksgiving which the Beloved Disciple
rendered his Divine Master, leaning on His Bosom 106
26. The Banquet of King Assuerus - - - no
27. On attaining to receive the Lord, adoring Him with
the three Kings, and offering Him Gifts - - 114
28. Comparing the Greatness of the Lord with the Vile-
ness of Man - - - - - 1 18
29. The Great Supper applied to the Sacred Communion 122
30. On receiving the Lord as a Treasure hidden in the
Sacrament - - - - - 126
31. On approaching the Holy Communion with the Fer-
vour of the two Blind Men whom our Lord en-
lightened - - - - 130
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CONTENTS .
xxi
PAGE
32. On receiving our Blessed Lord in the Manner in which
He was welcomed in Zachary’s House - - 135
33. On no Room being found in Bethlehem to receive the
Child-God, applied to the Holy Communion - 139
34. On receiving the Most Blessed Sacrament as a Grain
of Wheat sown in your Breast - - - 144
35. Receiving the Child -Jesus banished to the Egypt of
your Heart ------ 148
36. On the Marriage Feast of Cana, applied to the Holy
Communion - - - - - - 153
37. On receiving the lost Child-Jesus, Who is found on
the Altar - - - - - -158
38. On the Banquet in the Desert where the Angels minis-
tered to the Lord, applied to the Holy Sacrament - 162
39. On receiving the Lord with the Triumphal Palms - 166
40. In which is compared the Good Disposition of John
with the Bad Disposition of Judas, at the Lord’s
Supper - 170
41. On some of the Stages of the Sacred Passion, applied
to the Holy Communion - - - - 174
42. On communicating with the Freedom of Saint
Thomas, who touched the Side of Christ - - 179
43. On inviting and receiving our Lord as a Pilgrim, like
the two Disciples of Emmaus - - - 184
44. On receiving, like Magdalen, the Lord as the Gardener
of your Soul - 189
45. On receiving the Lord as your King, Spouse, Physician,
Captain, Judge, Pastor, and Instructor - - 194
46. On receiving the Lord as your Creator, Redeemer,
Glorifier, and only Benefactor - - - 199
47. For communicating on all the Festivals of the Lord - 203
48. For communicating on all the Festivals of the Saints 208
49. Recapitulation of many other Meditations - - 212
50. On receiving the Most Holy Sacrament as the Viati-
cum - - - - - - - 215
b 2
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TABLE OF THE MEDITATIONS.
Suitable for Communicating on all the Festivals of the Year.
JANUARY.
PAGE
On the Circumcision. Med. 47, page 203 ; Med. 45 - 194
The Epiphany. Med. 27. The Kings - - - 114
Sunday within the Octave. Med. 3 7. The Lost Child - 158
2nd Sunday after the Epiphany. Med. 36. The Mar-
riage Feast - - - - 153
3rd Sunday after the Epiphany. Med. 2. The Prodigal 6
FEBRUARY.
The Purification. Med. 17, proper - 72
Saint Matthias. Med. 18 - - - - 76
. 4th Sunday after Epiphany. Med. 3. The Centurion - 1 1
Septuagesima Sunday. Med. 20. Samson’s Honeycomb 84
Sexagesima Sunday. Med. 34. The Grain of Wheat - 144
Quinquagesima Sunday. Med. 41. The Passion - 174
MARCH.
Saint Joseph. Med. 11. Joseph’s Banquet; page 45;
or, Med. 37. The Lost Child- - - - 158
The Annunciation. Med. 1, proper - - - 1
1st Sunday in Lent. Med. 38. The Banquet of the
Angels - - - - - - - 162
2nd Sunday in Lent. Med. 47 - - - 203
3rd Sunday in Lent. Med. 4. The Woman of Canaan - 15
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TABLE OF THE MEDITATIONS. xxiii
PAGE
4th Sunday in Lent. Med. 19. The Five Loaves - 80
Passion Sunday. Med. 41. The Passion - - 174
Palm Sunday. Med. 39, proper - - - - 166
APRIL.
Holy Thursday. Med, 40. On the Communion of St.
John and the unworthy one of Judas - - - 170
Easter Sunday. Med. 47 - - - - - 203
Easter Monday. Med. 43. The Disciples of Emmaus - 184
Easter Tuesday. Med. 44. Magdalen - - - 189
Low Sunday. Med. 42, proper, on St. Thomas - - 179
2nd Sunday after Easter. Med. 22. The Lost Sheep - 92
3rd Sunday after Easter. Med. 5. The Manna - - 19
4th Sunday after Easter. Med. 8. The house of Obed-
edom ------- 32
5th Sunday after Easter. Med. 18. The Three Chambers
of the Soul - - - - - 76
MAY.
St. Philip and St. James. Med. 48 208
The Finding of the Holy Cross. Med. 30. The Hidden
Treasure ------ 126
Apparition of St. Michael. Med. 15. The Reverence of
the Seraphim - - - - - 64
The Angel Guardian. Med. 38. The Feast of the
Angels ------- 162
Ascension Day. Med. 47, page 203 ; or, Med. 46,
page 199 ; or, Med. 45 - 194
Sunday within the Octave. Med. 24. Miphiboseth - 101
Whit Sunday. Med. 45. The Spouse - - -194
Whit Monday. Med. 26. The Banquet of Assuerus - 1 10
Whit Tuesday. Med. 13. Dedication of the Temple - 55
Trinity Sunday. Med. 28. The Greatness of God * 118
JUNE.
St. John. Med. 28. The Humility of St. John, page 118 ;
or, Med. 32 - - - - - 135
St. Peter. Med. 9. The Humility of this Saint - - 36
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XXIV
TABLE OF THE MEDITATIONS.
PAGE
Corpus Christi. Med. 16. The Uncovered Banquet - 68
Sunday within the Octave. Med. 29. The Great Supper 122
3rd Sunday after Pentecost. Med. 22. The Lost Sheep- 92
4th Sunday after Pentecost. Med. 9. The Humility of
Peter ------- 36
5th Sunday after Pentecost. Med. 6. Zacheus - - 23
JULY.
The Visitation. Med. 32, proper - - - 135
St. Mary Magdalen. Med. 21. Her Conversion- - 88
St. Ann. Med. 3a The Hidden Treasure - - 126
6th Sunday after Pentecost. Med. 19. The Five
Loaves - - - - - - 80
7th Sunday after Pentecost. Med. 7. The Confidence
of the Sick Woman - - - 28
8th Sunday after Pentecost. Med. n. Joseph’s Banquet 45
9th Sunday after Pentecost. Med. 14. The Samaritan
Woman - - - - - 59
10th Sunday after Pentecost. Med. 12, proper - - 50
AUGUST.
Our Lady ad Nives. Med. 1 - - - 1
The Transfiguration. Med. 47 - - - 203
St. Lawrence. Med. 34. The Grain of Wheat, page 144;
or, Med. 48 ----- - 208
The Assumption. Med. 10, proper - - 41
St. Bartholomew. Med. 48 - - - - 208
nth Sunday after Pentecost. Med. 16. The Uncovered
Banquet - - - - - - 68
12th Sunday after Pentecost. Med. 23. The One who
was cast forth from the Banquet - - -96
13th Sunday after Pentecost. Med. 35. The Banish-
ment into Egypt - - - - - 148
14th Sunday after Pentecost. Med. 2. The Prodigal
Son 6
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TABLE OF THE MEDITATIONS.
XXV
SEPTEMBER.
PAGE
The Nativity of Our Lady. Med. i - - - i
St. Matthew. Med. 48 - - - 208
St. Michael. Med. 38 • - - - 162
15th Sunday after Pentecost. Med. 3. The Centurion - 11
16th Sunday after Pentecost. Med. 5. The Manna - 19
17th Sunday after Pentecost. Med. 8. The Ark in the
House of Obededom - - - - - 32
1 8th Sunday after Pentecost. Med. 18. The Three
Chambers - - - - - 76
OCTOBER.
St Luke. Med. 48 - 208
St. Simon and St. Jude. Med. 48- - - - 208
19th Sunday after Pentecost. Med. 20. Samson’s
Honeycomb - - - - - 84
20th Sunday after Pentecost. Med. 24. Miphiboseth - 101
22nd Sunday after Pentecost. Med. 26. The Banquet
of Assuerus - - - - - -no
23rd Sunday after Pentecost. Med. 28. God’s Great-
ness - - - - - - - 1 18
NOVEMBER.
Feast of All Saints. Med. 29. The Great Supper,
page 122 ; or, Med. 45. Receiving Christ as King - 194
St. Martin. Med. 28 - - - - - 118
The Presentation. Med. 1, page 1 ; or, Med. 37. The
Lost Child - - - - - - 158
St. Catherine, V. and M. Med. 45 194
St. Andrew, Ap. Med. 48, page 208 ; or, Med. 19 80
24th Sunday after Pentecost. Med. 30. The Hidden
Treasure - - - - - - 126
1st Sunday of Advent. Med. 33 - - - - 139
2nd Sunday of Advent. Med. 34. The Grain of Wheat- 144
3rd Sunday of Advent. Med. 6. Zacheus - -23
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XXVI
TABLE OF THE MEDITATIONS .
DECEMBER.
PAGE
The Immaculate Conception. Med. i - i
The Expectation. Med. 32, page 135 ; or, Med. 33 - 139
St. Thomas. Med. 42 - - - 179
4th Sunday of Advent. Med. 10 - - - 41
Christmas Day. Med. 33, proper - - - - 139
St. Stephen. Med. 48, page 208 ; or, Med. 49 - - 212
St. John the Evangelist. Med. 25, page 106; or, Med. 40 170
Holy Innocents. Med. 35. The Banishment into Egypt 148
Sunday within the Octave. Med. 17, proper - - 72
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SANCTUARY MEDITATIONS
FOR PRIESTS AND FREQUENT COMMUNICANTS ,
FIRST MEDITATION.
On the plenitude of Grace, with which the Mother of God was
prepared for receiving the Eternal Word . — First Example oj
a Perfect Communion .
First Point. — Before Communion.
Consider the majestic preparations of sanctity and
the crown of virtues with which the Mother of God
was adorned to fit her to receive the Eternal Word
into her most pure womb. She was conceived in
grace and confirmed in grace, that sin might not,
even for a single instant, obscure the living Sanc-
tuary of the Lord. Her father was named ‘ Joachim,’
signifying ‘preparation of God,’ and her mother
‘ Anna,’ which means ‘ grace,’ that all might join
together in due preparation for it. She is born and
lives in the ‘ City of Flowers,’ blooming as the Flower
of Purity. She is called ‘ Mary,’ which signifies
‘ Lady,’ and justly so, for even the Prince of Eternity
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SANCTUARY MEDITATIONS .
offers her obedience. She is brought up in the
Temple, the great wonder of the world, to be her-
self the wonder of Heaven. She takes a vow of
virginity, reserving herself as a sealed door for
the Prince alone to enter in. She covers her soul
with the plenitude of graces, and gems her heart
with every virtue to receive a Lord Who is called
Holy.
Reflect that you are about to receive into your
breast that same Incarnate Word which Mary con-
ceived in her womb, she with so much preparation,
you so devoid of any! Remember that he who
communicates receives the same Lord Whom Mary
conceived. If the Mother of God was troubled at
conceiving Him, surrounded as she was with such
great sanctity, how can you, so utterly unworthy,
not tremble at approaching to receive Him ? The
Virgin ‘ full of grace ’ fears, and you, defiled with
sin, fear not ! Endeavour to form a just conception
of so great an action, preparing yourself assiduously
for receiving frequently the Eternal Word, since the
Virgin prepared herself so carefully in order to
conceive Him once.
Second Point. — At the Time of Communion.
To this disposition of her whole life the event
which followed corresponded well. Concealed and
separated from all human bustle was this Lady —
given up completely to Divine communications.
So retired from earth, so familiar with Heaven,
it needed that an Angel should enter to search for
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FIRST MEDITATION .
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her in her hidden retreat, and that he should knock
at the solitude of her heart, so retired in herself was
she, so absorbed in her devotion.
Her virginal modesty veiled her beauty, her cir-
cumspect humility was the rampart of her chastity.
Full of astonishment, the Angel salutes her. Mary,
troubled, listens — she who could teach the very
angelic spirits purity.
The sacred Paranymph invites her to the Divine
maternity, and she attends to the defence of her
virginity ; she bends with her whole being as she
accepts the offer of the greatest of honours, and she
consents, not to be a Queen, but a handmaid. In
every word she utters a wonder is contained, and in
each action that she performs a prodigy.
O soul, approach and learn virtues, study per-
fections, copy this original and learn to receive your
God; reflect with what humility you should come
near, with what reverence kneel in His presence !
If the Virgin, so crowned with perfections, was
troubled, if, so full of grace, feared, needing that he
who is the ‘ strength of God ’ should comfort her, how
can you, so devoid of virtues, so covered with the
filth of your sins, dare to receive into your breast
that same immense God ? Reflect, what can be an
adequate preparation, what purity equal to such an
occasion ? Prepare your heart, then, if not with
the perfection which is due to such an act, at least
with all the graces you can possibly attain.
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SANCTUARY MEDITATIONS.
Third Point. — After Communion.
In this purest Tabernacle of Grace, on this sublime
Throne of all virtues, the Eternal Word takes flesh ;
here is compressed that great God Whom the heavens
cannot contain, and she who was full of grace re-
mains full of devotion. So soon as she is made
sensible that in her purest womb is enclosed her Son
— God — her soul, with all its faculties, lies prostrate
in adoration, dedicating all its powers to His worship
and love. Her understanding, enraptured, contem-
plates that immense grandeur reduced to the com-
pass of an infant body. Her will is inflamed with
love for that infinite goodness which had been com-
municated to her, and her memory ever recalls His
mercies. Her imagination represented Him in His
humanity ; her exterior senses, separating themselves
from the love of every external duty, remained, as it
were, absorbed in the already felt presence of her
God. Her eyes longed to gaze on Him, her ears
yearned to listen to His voice, her arms folded Him
in spirit in her embrace, sealing with her lips His
tender humanity.
In imitation of her, may these be your employ-
ments, O my soul ! When, after having communi-
cated, you possess in your breast really and truly the
same God and Lord, embrace Him tenderly ;
summon all your strength to serve Him and all your
powers to adore Him. Obtain by fervent contem-
plation the power to enjoy those sweetest colloquies,
those tenderest expressions, with which the Virgin
addressed the God she bore within her.
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FIRST MEDITATION.
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Fourth Point. — In Thanksgiving.
The Virgin hymned her thanks to God, on the
banks of this abyss of mercies, more gloriously than
did that other Mary, the sister of Moses, on the
banks of the Red Sea. She commenced at once to
magnify His wondrous deeds ; for that which was
abridged in her womb enlarged her mind. She
invited all generations to assist in thanksgiving for
the mercies wrought in her, and to magnify the
Holy Name of the Lord, proceeding to eternize the
Divine favours with grateful praises. And then,
looking back, so that those who had gone before,
those who were living then, and those who were yet
to come, should all magnify the Lord, she awakens
Abraham and all his posterity to confess and praise
the great Word of God, accomplished and already
incarnate. In this way did the Virgin Mother return
thanks for having conceived the Infinite God.
At the resounding of such grateful canticles do
not you, my soul, remain dumb, for you have
received this same Lord ; praise Him, then, with
the voice of exultation and exaltation, which are the
sounds of the invited ones, employ that mouth and
tongue, which have tasted such Divine nourishment,
in His sweet praises. Sing to-day a new canticle to
the Lord for His new favours, and in His real Divine
Presence dedicate all your interior to perseverance
in praising him for ever and ever. Amen.
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SECOND MEDITATION.
The Banquet of the Prodigal Son applied to the Holy
Communion.
First Point. — Before Communion.
Consider the thoughtless Prodigal fallen from the
greatest felicity to the lowest state of misery, that he
may appreciate more justly the delights of his
father’s house, now exchanged for the service of a
tyrant ; living in a vile hut, consumed with hunger,
crouching in his nakedness, depressed with sadness,
envying the filthy swine those husks of theirs,
which are denied to himself. Then, remembering his
father’s well-covered table, and longing for that
delicious bread which even the very hired servants
had in plentifulness, and feeling himself perishing
with hunger, he wept abundantly. This was the
first step towards his remedy, for it caused his
hopes to spring up, and confiding in that paternal
love which is never altogether eradicated from a
father’s heart, he resolved to arise, return home, and
f enter the gates of his paradise.
Contemplate, now, another prodigal even more
wretched, even yourself, for in leaving the house of
your God and your Father’s table you purchased
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SECOND MEDITATION .
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your unhappiness in order to serve your appetites —
hard and cruel tyrants ! Consider how little your
pleasures have satisfied you, how little delight your
vanities have offered you, however much they may
have elated you. Lament your wretchedness in
having exchanged the favour of a son of God for the
despicable slavery of Satan. Cast aside all your
illusions; despise all that is of this world; value
everything that appertains to Heaven, and with a
brave resolution return to-day to the house of your
God, and to your good Father’s table.
Second Point. — At the Time of Communion.
The Prodigal resolves to return to the paternal
home, and for this end disposes himself with sorrow
to obtain consolations. But he first of all returns
into himself— for even to himself he was a stranger.
He approaches, acknowledging his vileness before so
great a magnificence. Yet he is filled with a sure
confidence, for though he has been a bad son, he has
a good father, and, covered with a sorrowing shame,
he confesses his weakness and his ignorance. He
commences with the tender word ‘ Father,* and con-
tinues, * I have sinned against Heaven and before
thee.’ How quickly the father of mercies hears his
voice, and runs to receive and clasp him in his arms
whom he had already received back to the love of
his heart. He does not loathe him on account of
his garments, torn and filthy though they be, nor
does he turn away from him on account of his errors,
but he hides him in his embrace, that not even the
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SANCTUARY MEDITATIONS.
servants should witness his misfortunes ; and though
the necessity for food be most urgent, he attends
first to propriety, and orders a new robe to be
brought in token of the new life his son now enters
on. He puts a ring on his finger, in restitution of
his profaned nobility, and when he sees him fit to
appear as his son, he seats him at his table richly
robed, and feasts him sumptuously.
Consider what resolutions you should form to arise
from the abysm of misery in which your sins have
engulfed you, what dispositions of true humility you
should possess before ascending into the house of
your great Father; how adorned you should be if
you are to sit down at the angelic table ; not carrying
in with you the errors of your sins, but freed
from them by a good confession, clothed with the
precious robe of grace, with the ring of noble charity
on your finger, and covered with the richest jewels
of every grace. Thus prepared, approach to obtain
the Divine favours.
Third Point.— After Communion.
The loving father seeing him fair and clean,
deigns to seat him at his table, and in order to
satisfy his great hunger he orders that the best calf
of his herds should be killed, and after being roasted
whole at the fire of his love, to be placed before him.
The prodigal commenced to satisfy his appetite ;
the food being delicious. With what delight must he
have enjoyed it ! His good father, gazing upon him,
must have urged him to eat and be filled, knowing
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SECOND MEDITATION.
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that he eats well who relishes his food. Now he
experiences the difference, tasting one delight after
another. How must he, who in his misery had
begged for the vilest food that was given to swine,
have appreciated the food now before him.
Reflect how much greater is your bliss, your table
being so much more splendid, for in place of the
fatted calf you feed sacramentally on the Son of the
Eternal Father. Animate your faith, awaken your
hunger, eat with joy and It will nourish you, relish
It well, and you will find in It new sweetnesses ;
dwell in contemplation upon what you partake of,
and you will obtain life eternal.
Fourth Point. — In Thanksgiving.
How grateful the prodigal must have been to that
father who so entertained him, appreciating to the
full his great happiness, from the moment when he
was undeceived. What efficacious and firm purposes
he must have truly made of never more leaving his
home or his father’s table ; and in the midst of his
delight what horror must he have felt at the miser-
able state in which he had been ; how watchful he
must have been not to displease his father in the
slightest particular, through filial love, and the
recollection of his misfortunes ! How gratefully he
must have recounted his happiness to everyone
belonging to his home, from the most favoured to
the lowest hireling, dwelling on his father’s kind-
nesses and favours, and praising his gifts! How
much greater thanks should you render after having
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SANCTUARY MEDITATIONS .
communicated, when you have been so highly
favoured. Let your fervour correspond to the
delight of this heavenly food ; lift up your eyes from
this banquet to Heaven, and having tasted the sweet-
ness of your God, let your tongue break forth into
Divine praises.
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THIRD MEDITATION.
On communicating with the dispositions of the Centurion.
First Point. — Before Communion.
Meditate to-day on the excellent virtues with
which the centurion armed himself when he sought
to win the aid of infinite mercy. A fervent charity
filled him when he sallied forth seeking the gift of
health, not for an only son, but for a lowly servant ;
humbling himself first to a creature, what will he
not obtain from his Creator ? He well knew how
little human remedies avail without Divine ones,
and thus undeceived he solicited them with esteem
and respect. He trusted not to the diligence of a
careless servant, nor did he send another to speak to
his God.
Reflect that to-day you are leaving your house in
search of the same Lord, not to solicit from Him
the cure of a servant, but the health of your own
soul; it is to Jesus Himself you are going to speak;
endeavour, then, to cover yourself with virtues thus
to obtain His mercies. Approach with humility ;
prostrate yourself before His Divine Presence,
drawing from it great fervour of spirit, an ardent
charity and a careful diligence.
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SANCTUARY MEDITATIONS .
Second Point.— At the Time of Communion.
Full of charity, the centurion approaches to the
Lord in perfect confidence that He has the power
and the will to effect a cure, and by Him is received
most benignly. ‘ Lord,’ he says, * my servant at
home lieth sick of the palsy,’ and so helpless that
he cannot come to Thee, but in spirit. And the Lord
answered, ‘ If he cannot come, I will go and heal
him.’ Not only does He listen to the centurion,
but He deigns to enter his house to cure a servant,
rewarding his great charity by a charity greater still,
and not suffering Himself to be outdone in loving
mercy.
Understand well that on your expressing the least
wish or yearning for the Lord, He invites Himself
at once to enter the door of your breast. Open
wide, then, the interior portals of your soul to
receive the favours which He has ready on His right
hand ; dilate your mouth, that He may fill it with
such delicious food, and let your gratitude correspond
to the extent of His infinite goodness. Enkindle
in yourself the desire that the Lord may come to
you, enter your breast, and heal your soul.
Third Point. — After Communion.
The centurion, full of deep admiration at the Lord’s
Divine benevolence, comparing his own nothingness
with His infinite greatness, astonished and even
confounded, exclaims, < Lord, I am not worthy that
Thou shouldst enter under my lowly roof.’ Reflect
that while the proud Pharisees heap contempt on
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THIRD MEDITATION.
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the Lord, a soldier proudly proclaims his deep
veneration. The Pharisees thought it beneath them
to come even near Him ; the centurion is lost in
admiration and amazed that the Lord should deign
to enter his house.
If the centurion is confounded that the Lord
should .wish to cross the threshold of his house,
what should your astonishment be that He should
condescend to enter, not merely under your roof,
but into your very bosom ? ‘ One word alone would
suffice,’ he says, ‘to heal my servant, and fill my
house with joy.’ He is satisfied with a single spoken
word, and the Infinite Word, made flesh, enters
into your very soul. Compare the greatness of this
Lord and Master with your own vileness, and when
in Holy Communion you receive Him, annihilate
yourself, owning that you are nothing, reflecting
that if for the exercise of His omnipotence one word
be sufficient, much more is needed to satisfy the
greatness of His mercy.
Fourth Point. — In Thanksgiving.
With what grateful accents of thanksgiving must
the centurion have burst forth for so many mercies
shown to him ! how thankful must he have felt, after
being so favoured ! In humility he had worshipped
Him, and gratefully now he blesses Him, loudly pro-
claiming His greatness. The Saviour also praised
him for his faith — a faith which Holy Church sets
before us for an example when we are receiving
our Lord in Holy Communion.
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SANCTUARY MEDITATIONS .
Consider, my soul, how much greater thanksgiving
should you render this Lord for so many and greater
favours which He has bestowed upon you ; do not
turn your back ungratefully upon this Fountain of
Mercy, but with eternal gratitude extol Him, saying,
‘ I will sing for ever the mercies of the Lord.’ Cor-
respond to the participation of this daily bread by a
daily thanksgiving for the graces received each day,
practising with this exercise a greater acquisition of
virtues.
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FOURTH MEDITATION.
On receiving Holy Communion with the faith of the woman
of Canaan.
First Point. — Before Communion.
Consider how the woman of Canaan leaves her
home, her country and her comforts, and goes as
diligently as her sorrow was great to ask for mercy
at the Fountain of all compassion; and though
she met with multiplied trials, they only served to
increase her diligence. The wondrous deeds of
Christ had come to her knowledge, and she had
not turned to them a deaf ear, but speedily came,
calling upon Him. Great dispositions these for
appearing before a Lord Who loves to comfort and
to heal ! ,
Reflect how this woman of Canaan comes begging
for that mercy which you are besought to accept,
since it is easier for you to find the whole of Heaven’s
bread than for her to obtain a crumb. You have
not to leave your country or your home, and to
journey to the ends of the earth to receive the Holy
Communion, but in every Catholic church our Lord
is ever inviting you to receive Him. Appreciate,
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SANCTUARY MEDITATIONS .
then, your happiness, so much greater and nearer,
and endeavour to come out of your own self, quitting
your self-love, your perverse purposes, and your evil
intentions, that without hindrance or impediment
this Divine goodness may enter in, deriving therefrom
the great dispositions of an heroic faith, a firm hope,
perseverance in prayer, and a fervent diligence.
Second Point. — At the Time of Communion.
The woman of Canaan persists in her supplica-
tions, and the Lord seems not to heed her when
most He is attending to her cries. He keeps back
His mercy that she may be more impressed with
the knowledge of her own miseries, so that, repeating
her cries, she even troubles the Apostles with them,
although to Him they were the sweetest music.
Reflect how important it is not to faint or fail in
the exercise of virtue. Do not because of your short-
comings desist from the Sacraments, but rather per-
severe the more. Our Lord’s delight is to hear our
prayers, and His rest to repose in the bosom of the
communicant. Learn from this fervent woman
perseverance and courage, not being intimidated by
trifles, and you will thus crown your works.
Third Point. — After Communion.
The Lord continued to prove her virtue in the
crucible of trials, and purify the gold of her faith,
so that it might shine resplendently. In order, more-
over, that her patience might prove the conqueror,
and her humility be exalted, when most He desired
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FOURTH MEDITATION .
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to have her come near to Him, He sternly bade her
retire, saying, ‘ It is not good to take the bread of
the children and cast it to the dogs.’ Who would not
lose heart at seeing such stern signs of disfavour ?
But the woman of Canaan was not dismayed, and
only humbled herself the more. She who had so
bitterly experienced the rigour and tyrannies of the
devil feared not the seeming harshness of her God.
She felt not her slights, who knew so well her own
demerits. She retorted — and not to a man only, but
to God, His own argument — saying, ‘ Yea, Lord,
for even the whelps eat of the crumbs that fall from
the table of their masters.’ I am conscious, as said
the holy King, that I am but as a beast in Thy
sight, and more useless than a whelp, but I also
know that Thou art my good Master Who, if He
feeds the birds of the air, will not have me perish.
Contemplate this woman’s excellent humility, the
firmness of her faith, the fidelity of her confidence,
and the perfection of her charity, and reflect that
while she would have been contented with a crumb,
and even have judged herself highly favoured to
receive it, you receive not only a crumb of Heaven’s
bread, but the whole of it. How much greater, then,
should be your appreciation of your gift, and your
enjoyment of your happy lot ! Learn here humility,
and practise it by humiliations. Estimate highly the
favour, and adore the greatness of the God Whom
you receive.
Fourth Point.— In Thanksgiving.
On hearing such expressions of perfect faith, the
Saviour exclaimed, * O woman, great is thy faith ; be
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SANCTUARY MEDITATIONS .
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it done to thee as thou wilt/ and He granted her
what she demanded and what her faith had merited
for her. Our Lord uttered this exclamation of
astonishment for us also to admire and to imitate
her faith.
Consider how gratefully she must have thanked
Him Whom with such deep humility she had ap-
proached, Whom she had supplicated with such
faith, and from Whom she had obtained her request.
Returning home, she lifted up her voice in accents
of gratitude, she who had before joined her cries to
her petitions. Oh ye who have obtained so much
greater mercy, not indeed the crumbs but the fulness
of grace, let your gratitude and thankfulness be so
much the more abundant, and let the Divine canticles
of praise ever resound in your mouth for all eternity!
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FIFTH MEDITATION.
On the Manna, as a figure of this Sacrament, in which is
considered the assiduity of the people in gathering it, the
delights which it contained, and the circumstances of pre-
serving it.
First Point. — Before Communion.
Meditate on the marvellous circumstances which
preceded the reception of this miraculous food by
the people of Israel. God’s chosen people left
Egypt and its darkness in search of a vision of
peace; they crossed a sea, leaving their mortal
enemies drowned within its depths ; they travelled
through a desert without holding communication
with anyone, only communing with God. They drank
from the bitter waters of Mara, joining prayer with
mortification ; earthly food failed them that so they
might the more relish Heaven’s bread; all these
great preparations being necessary to teach us that
those who partake of the bread of Angels must lead
an angelic life.
Consider that if for the reception of a food which
was only a figure of this Sacrament, such prepara-
tions were necessary, what dispositions can suffice
for receiving as we should this supersubstantial bread
— the Body and Blood of the Lord, not in figure but
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SANCTUARY MEDITATIONS.
in reality ? You must break from the slavery of sin,
drive far from you the darkness of ignorance, join
prayer with mortification if you would reverently
commune with God. Retirement from the world
and from men is needed if we would obtain the
relish of this true Manna !
Second Point. — At the Time of Communion.
Since the Israelites were so well disposed, they
merited from the Lord to be consoled by having
this exquisite food sent them — a food which both
astonished and satisfied them. He did not give
them earthly, but heavenly food, containing in itself
every delight, suiting every taste, so that they might
lead a heavenly life, teaching them that every good
gift which they could desire was contained therein,
and thus in astonishment they cried out, ‘What
precious food is this, coming down from Heaven and
from the hand of God ?’ With far greater reason, my
soul, can you ask to-day, What delicious food is
this ? and faith will answer you : This is the Word
made flesh; this is the bread of Angels given to
man to eat ; this is that bread which is the delight
of kings ; this is the true manna which gives life- 1 —
in a word, man receives his God, Who, being infinite
goodness, contains in Himself every delight. Oh,
taste and see how sweet He is — tasting of every
virtue and grace !
Third Point. — After Communion.
Mysterious circumstances accompanied the recep-
tion of this mysterious food. At the dawn of day,
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FIFTH MEDITATION.
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in that virgin hour before the sunrise, the Israelites
sallied forth to gather it — teaching us that if we
desire to receive this heavenly manna we must make
it our first duty of the day to rise early and diligently
gather it at any cost, ere the sun rises and the heat
of the world melts it ; for this food, being so pure
and delicate, cannot endure the hot breath of
worldly desires. Each one gathered what sufficed
only for the day, not laying by for the morrow, as
worldly avarice might suggest, thus teaching us that
we must approach frequently to receive this our
daily bread ; the manna which was reserved for
another day bred corruption, a figure and image of
a delinquent conscience.
Reflect that far more precise and mysterious
circumstances should attend the receiving of the
sacramental manna. Let no duty whatever deter
you from this your first care and thought. Seek It
diligently, else you will be left empty ; receive It
with great purity of conscience, lest in place of
giving you life, It engender the seeds of death, like
the reserved manna which bred corruption.
Fourth Point. — In Thanksgiving.
After being so highly favoured by God, the people
ungratefully murmured against their Lord, and
longed after the leeks of Egypt ; for being so busied
in material things, they failed to perceive the spiritual
graces contained in that bread of Heaven which they
despised — an instance of man’s deep ingratitude for
the great mercies which God bestows upon him.
My soul, tremble, for you have been more ungrate-
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SANCTUARY MEDITATIONS .
ful than they were ; and as you have received greater
favours, your ingratitude is far more culpable. For
ever praise this heavenly manna and frequently
receive It, laud It with more canticles than did the
royal Prophet, who extolled what was only a figure
of this Sacrament. Prove your estimation of this
gift by losing all relish for the vile satisfactions of
this world.
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SIXTH MEDITATION.
On communicating with the devotion of Zacheus.
First Point. — Before Communion.
O my God and my Lord, whilst the proud Phari-
sees would not deign even to look on Thee, a chief of
the publicans is anxious to see Thee ! He does not
demand a cure for his ills, as others had done — not
that they were lesser, being maladies of the soul,
but because, not being yet enlightened, he was not
conscious of them. It was his curiosity which
prompted his wish to gaze on a Worker of Miracles,
not the desire of reverently following Thee. He
pushes amongst that crowd, but cannot approach to
Thee — for the rich can with difficulty come to Thee,
poor as Thou art, and in labours from Thy birth —
nor did anyone mind him, although he had kept open
house for them. Finding it impossible to reach
Thee, he climbed a tree, like the lowest in the crowd,
not caring what the world might think, but braving
all to gaze on God.
Reflect to-day when you are going out to receive
the Holy Communion that you are seeking for the
same Lord, that you may know and contemplate
Him. The accidents of bread which surround Him
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prevent your beholding Him, and still more do the
imperfections that degrade you, since you are meaner
in spirit than Zacheus was in stature. Rise then
above yourself, ascend the tree of devout contempla-
tion, climb by mortification the wood of the Cross,
which is planted in the midst of a lively faith, verdant
with hope, covered with the fruits of charity, and
with the eyes of your soul attain to behold Him,
solicitous of ever contemplating Him.
Second Point. — At the Time of Communion.
Zacheus gazed on Thee, O Lord, from the tree,
with as deep a pleasure as his desire had been to
behold Thee. His longing eyes were fixed on Thee,
and Thou didst dilate his heart, that he might more
lovingly enjoy Thy Divine Presence, and experience
in his soul its marvellous effects. And when, bring-
ing Thyself to his level, Thou didst look upon him
who was thus beholding Thee, Thou didst raise Thy
Divine eyes, which, whether beheld by man, or
beholding, were ever full of benignity. Thy loving
words and wishes followed that look, and calling
him by name, that he might know that Thou wert
moved towards him to grant him a great favour,
‘Zacheus,’ Thou saidst, ‘come down quickly, for
to-day I must abide in thy house.’ Oh what joyous
admiration must have been his at such an unexpected
bliss ! Oh the value of man’s fervour in seeking for
God ! For he who deemed it a great joy to gaze
on Thee from afar, comes down from the tree,
approaches near to Thee, walks side by side with
Thee, and sits down at the table with Thee !
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SIXTH MEDITATION,
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Imagine yourself, my soul, on the tree of con-
templation, the support of your littleness, desirous
of seeing and knowing the Lord, and that, calling
you by name, He speaks to you, saying, * Come down,
and approach to receive Me sacramentally, for to-day
it behoves Me to abide in your bosom.’ This day,
He says, not to-morrow, lest it be too late ; and if
the Lord says that it is of great moment for Him to
show mercy, how much more important it is for you
to receive mercy! Go, then, my soul, and receive
Him with fervour, that He may not speak to a
man deaf from ignorance, and wilfully ungrateful
from slothfulness.
Third Point.— After Communion.
With what haste must Zacheus have obeyed !
He prostrated himself before the Lord, adoring
those Feet that had deigned to cross the threshold
of his house. Well might he have wished that it
had been a grand palace, to receive so magnificent a
Guest. He offered whatsoever he possessed, laying
it all at the Feet of Him Who divided His riches
with the poor. ‘ One half of my goods, Lord/ he
said, ‘ I give in alms/ and without doubt from that
goodwill alone he merited to receive the favour he
now enjoyed, because he that receives the poor re-
ceives the Lord, and he that feeds the beggar attains
to feed upon his God. But when Zacheus found
himself sitting at table with his Lord, so close to
Him Whom he had barely succeeded in beholding
even from afar, what joy he must have felt in his
soul, how beside himself must he have been, to think
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that in his house was the Infinite Goodness Him-
self!
Consider, when you find yourself seated at the
table of the Altar, how much nearer you are to Christ
than Zacheus was. Not only do you sit by His side,
but you place Him in your very bosom, hidden within
your breasts — what joy should be yours at receiving
so great a favour ; let there be no other joy for you,
and let your gratitude be such as to awaken in you
a continual desire of possessing Him, and of re-
trieving the negligence of the past, and the sorrow
of having lost so many Communions, by frequently
receiving Him in future.
Fourth Point. — In Thanksgiving.
Zacheus was as thankful as he had been joyful,
for the humble are ever grateful, since they feel that
every favour done to them is more than they de-
serve; how much more did he esteem a favour
that was so little merited, recounting it with delight
to his friends, and gaining them all over to God.
What thanks must he have rendered to his God,
offering Him all that he possessed, and first of all
his heart, saying, 4 Lord, from this day when I have
known Thee, I begin to serve Thee, for this has been
a change of the Most High, because Thou hast lifted
me up to bless me, filling my house with good things,
and my soul with graces.’
Consider how much more grateful should you show
yourself, for if He deigned to enter the house of
that publican, here He comes into your very breast.
There Zacheus invited the Lord, but the Lord
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provides a banquet for you ; there Zacheus offered
Him his whole house, here you must offer Him your
whole soul — your understanding to know Him, your
will to love Him, begging Him to bestow His bless-
ing upon you, no longer as being the son of Abraham,
but of that great Father Who lives and reigns for
ever and ever.
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SEVENTH MEDITATION.
On receiving Holy Communion with the confidence of the
woman who touched the hem of the garment of Christ.
First Point. — Before Communion,
Consider how this woman had suffered much for
many years from so great a trial of life, the penalty
of sin, and finding what little benefit she had de-
rived from earthly physicians, she to-day applied
to the Physician from Heaven, providing herself,
as an introduction, with a rich faith and confidence
in the power and will of this Lord, knowing that
with this Divine Physician to give is to ask ; and thus
she approached Him, saying, ‘ If I should but touch
no more than a thread of His garment, I know that
I should secure the thread of my life, slender though
•it may be.* Oh great woman! Oh great mercy
of the Lord ! Other doctors touch their patients
in order to cure them ; here it is the infirm woman
herself that touches her Physician in order to be
healed. * I well know,* she said, ‘ His infinite virtue,
and the greatness of His power, which equals His
goodness, and He is as merciful as He is powerful
let me but touch Him and I shall be cured.’
Be sensible of the great sickness of imperfections
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which afflicts your soul — that flood of passions and
reflux of sins; conceive a great desire of being
healed, which is the first disposition required for
recovering your health. Understand well that here
you have that same Divine Physician Who cured
so many sick ; run to Him, then, with a lively faith
— an heroic confidence ; for your sole remedy is to
touch and receive Him.
Second Point. — At the Time of Communion.
On every side the multitudes pressed around the
Saviour, and so surrounded Him with loving hearts
and affections that they prevented this woman from
approaching to ask of Him face to face the favour
of health, for great obstacles are always placed
before those who endeavour to reach to God. Seeing
this, she must have said, * I do not merit so great a
privilege as that of speaking to my God and my
Lord, being only dust and ashes ; but I know that
so great is His power that if I but touch the hem
of His garment I shall be healed.* She believed,
and the Lord effected a cure ; she touched His
garment, and in that instant she was healed. Many
others pressed around the Lord and were not healed
like this one who came to Him with a lively faith
and lasting confidence, and who not only touched
Him with her hand, but with her fervent spirit
touched the tenderest chord of His Heart, which
was the greatness of His mercies.
Reflect now, you that approach to receive Him
in Holy Communion, how much greater is your
felicity, for you not only touch the border of His
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SANCTUARY MEDITATIONS.
garment, but the whole of the Lord Himself you
embrace and press round, you hide within your
breast, and receive Him all entire. Animate, then,
your faith, enkindle your charity, realize your happi-
ness, and appreciate this occasion. And now that
you touch the hem of the sacramental species, arouse
in yourself a great confidence that you will be com-
pletely restored to health from all your vices and
passions.
Third Point. — After Communion.
* Who is it that touched Me V said Christ at that
very moment, and Saint Peter answered : * Master,
the multitudes throng and press Thee, and dost
Thou say, Who touched Me V Yes, for though
many crowd around Jesus, they do not really touch
Him ; they do not adore with ardour. This one,
indeed, touched Him in a point where He was most
sensitive. His infinite goodness ; she with fervour,
they coldly, and thus the Lord neither feels them
nor do they feel Him.
Listen ! for to-day that same Christ asks you,
* Soul, hast thou touched Me with a lively faith Y
i Hast thou communicated with fervour, or only
through custom Y * Who is it that has touched
Me truly?’ Oh, how many souls that receive Him
in Communion do not touch the Lord — no, not even
the smallest thread of His garment ! How many
communicate without a due preparation, and there-
fore without deriving any fruit. Their wounds re-
main unhealed, because they do not touch Him
with their hearts, and they are not cured because
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they do nothing towards being cured ! Draw from
this meditation a great desire of approaching to
this merciful Lord, in such a manner that He may
feel your fervour, and that you may experience His
favours.
Fourth Point. — In Thanksgiving.
Astonished r at what she experienced in herself,
and at witnessing one wonder after another, this
woman, full of love and of fear, finding herself
discovered and cured, at once proclaims her un-
worthiness and her joy, and returns thanks for His
mercies. The Lord called her ‘ daughter/ confirm-
ing His blessing, and bidding her again have con-
fidence who had derived so much from it.
Reflect, what thanks should you render to a Lord
Who does not bestow upon you a mere thread of
His garment, but His whole body and soul ; per-
mitting you not only to touch Him, but actually
giving Himself to you as food. Let, then, the thread
of His Divine praises be commenced, and continue
unbroken for all eternity. And when you attain to
touch this sacramental Lord, provide in such a
manner a love so reverential that you may remain
both healed and grateful.
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EIGHTH MEDITATION.
On the entrance of the Ark of the Testament into the house of
Obededom, and the many blessings which accompanied it.
First Point. — Before Communion.
Consider what terror Oza’s temerity must have
caused in the minds of the beholders on witnessing
the dreadful judgment that befell his rashness.
Terrified at seeing their priest dead, they cried
out, ‘ If this one is punished for merely touching the
ark when apparently in danger, what penalties must
be due for unworthily receiving it ?’ He stretched
forth his hand, and all the others drew theirs
back, tremblingly hiding them in their breasts, and
even the holy King considered his holy palace un-
worthy to receive so great a guest, judging it
inadequate for offering such Divine homage as was
due to it.
Reflect, that if with respect to the ark, which was
only a shadow of this Divine Sacrament, the Lord
was so jealous, demanding for it so great a respect,
and that it should be treated with so much majesty,
what reverence, what circumspection, what purity
can suffice for receiving the immense and infinite
God contained in this Host ? If the Angels assist
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EIGHTH MEDITATION.
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around Him with awe, how can you approach
without fear ? If the purity of the solar rays is
unfit to serve as its crystal monstrance, how un-
suited must be the centre of your heart and the
foulness of your conscience ! Conceive a reverential
fear and awe ere you enclose within the narrow
precincts of your breast the whole incomprehensible
majesty of Heaven.
Second Point. — At the Time of Communion.
The king orders that the ark should be taken to
the house, not of a prince, but of a man full of virtue,
which is the true nobility, who was great in the eyes
of the Lord, because he was humble in his own.
Heaven confirmed the choice by multiplied favours ;
many were his virtues, but greater was his humility ;
great were his merits, and equally great was his
diffidence. He was called Obededom, which signifies
‘ servant of the Lord,’ it being a great attraction to
the Divine greatness that he who is to receive Him
should lower himself as a slave. Humility is the
tablet which points out the dwelling-house of God.
Obededom held himself to be the least worthy of all
persons to receive into his house the ark, yet from
obedience consented, and thus could proclaim the
victories attained, though not the mercies received.
How diligently he must have arranged it, adorning it
more with virtues than with precious things ; there
would be no lack of the tender fear of God, nor
of an humble, modest love.
Reflect that to-day you receive not into your
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SANCTUARY MEDITATIONS.
house, but into yourself, not the shadow, but the Sun
itself, though hidden in the clouds of the elements,
no longer the figure, but the reality of a God,
actually and truly hidden in this Host How great,
then, should be your care to adorn the temple of
your soul with the riches of virtue and the jewels of
merit ! Remember that to-day the King of Heaven
ordains that the ark of His sacramental Body should
enter under your roof, and into your bosom. With
what dispositions of humility should you receive Him,
and with what reverential love pay Him homage !•
Third Point. — After Communion.
The ark was brought into the house of Obededom,
who was first favoured by receiving it and after-
wards enriched with many benedictions. His house
was not an empty one, but full of devotion, nor was
the ark itself void, for it was filled with the treasures
of heaven, which crowned it with every happiness.
How joyful must Obededom have felt when, expect-
ing severity, he only experienced favours ! so greatly
are rewarded obedient services which are offered
with humility. The Lord repaid him well for his
hospitality, like the great King He was, Who from
the place He once enters banishes for ever sorrow
and misery.
Reflect what mercies may you not promise your-
self the day when into your breast enters the true
ark, not void and empty, but filled with the Divine
manna of the Body and Blood of Christ, true God
and Lord ! The ark was the casket, this is the jewel ;
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the one filled the house of Obededom with benefits
because it was a figure of this Real Presence of
God which, with greater favours, and much more
abundantly, will fill your heart to overflowing. Avail
yourself of this occasion to ask Him for every gift,
remembering that here are contained all the treasures
of God, for this is the rich mine of His grace. Ask,
then, because you really and truly entertain within
you the very King Himself.
Fourth Point. — In Thanksgiving.
Not the least of the favours received was the
gratitude which filled Obededom and all his house-
hold for blessings so great that the fame of them was
the talk of all Israel. Nothing else was spoken of,
all proclaiming the blessings of his house, emulating
his joy, and, if possible, his virtue. Even the holy
King David was encouraged to carry the Ark into
his Royal Palace, desiring to be employed in its
reception and to participate in its benefits.
Oh you who to-day have communicated, take
heed that you do not become silent in His Divine
praises, for gratitude is part of His mercies; and
seeing yourself more highly favoured than was
Obededom, prove yourself to be so much more
thankful, as these graces are a pledge to you of
receiving greater favours ; and as all in your abode
have participated in the Divine mercy, let your
whole being and all your strength be employed in
praising the Lord, inviting with David all genera-
tions to join you in singing His praises for all
eternity. Amen.
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NINTH MEDITATION.
On approaching to receive the Holy Communion with the
humility of Saint Peter.
First Point. — Before Communion.
Consider that if John merited to receive from his
Divine Master so many favours on account of his
virginal purity, Peter also deserved to obtain favour
by his humility. John was the beloved disciple ;
Peter, the humble one, was to be the head of the
Church, superior to them all by his dignity, though
he abased himself to the feet of all by his humility.
Whatever occasions served to inflame his fervour,
his humility caused him to repress his desires ; he
dared not ask his Lord any questions, and so the
Lord interrogates him, and whilst others aspired
after the first places, Peter judged himself unworthy
even to stand before his Master. The Lord, pleased
with his lowliness, leaving aside the other ships
enters into that of Peter ; from it He preaches and
in it reposes, Peter receiving reproofs, but also
enjoying special favours.
Reflect what a good disposition humility is for
receiving a Lord Who is so pleased with the lowly,
and when approaching to the Holy Communion
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endeavour to array yourself with this holy meek-
ness ; retire into yourself, be convinced of your little-
ness, that the Lord may advance towards you, and
that you may enjoy His greatness. Sit down in the
lowest place at this Divine banquet, and the Lord
will Himself seat you in the highest. The more you
desire to please a Lord Who so loves the meek and
the little ones, the more should you humble yourself.
Second Point. — At the Time of Communion.
The Apostles had laboured all the night, and had
taken nothing, because they were not assisted by
their Divine Master ; they were in darkness, being
without His Presence, and toiled in vain, being
without His assistance; for where He is not, nothing
works with fruit, or happily. The night of His
absence at length was over, and the Divine sun arose,
filling every object with its bright influence. Saint
Peter opened the eyes of his faith, and at once knew
himself and his Divine Master ; he acknowledged
his own weakness, and the power of the Lord, his
own lowliness, and his Master's greatness. In him-
self he saw nothing, in God everything, and thus he
said, * Divine Master, we have laboured all the night
and have taken nothing ; for without Thee we are
nothing and are worthless ; but now in Thy Name I
will let down the nets.' And acting with this con-
fidence, he obtained his draught with a double
success, for both the ships were filled with the multi-
tude of fishes.
O my soul, you who spend all the night of this
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darksome life labouring against the current in the
inconstant waters of this world, where there is
to be found neither security nor peace, hearken
to what the Lord is telling you from that Tabernacle :
‘ Lift up your desires towards true happiness, and
your bosom will be filled with eternal goods ; cast
your net towards Me, and you will be nourished with
My own Body. Look on It with the faith of Peter,
go comparing your poverty with My riches, your
timidity with My infinitude, your weakness with My
omnipotence, your nothingness with My infinite
goodness, and say to Me, “ Lord, without Thee I
am nothing, I am worth nothing, and can do
nothing ”! *
Third Point.— After Communion.
Saint Peter, wholly astonished, annihilated him-
self, feeling himself to be so great a sinner in
presence of that immense goodness, weakness itself
before infinite power. Full of humility and self-
abasement on seeing himself before his Lord, he
reverently exclaimed : ‘ Depart from me, O Lord,
for I am a sinful man ; retire from me, for I cannot
go from Thee,’ which was equal to saying, Who am
I, and Who art Thou ? Lord, I am a vile creature,
Thou the Omnipotent Creator; I am ignorance
itself, Thou art Infinite Wisdom ; I am frail and to-
morrow cease to be, Thou art without defect and
eternal; I am a vile worm of the earth, Thou art
the Sovereign Monarch of the heavens ; I am weak,
Thou art all-powerful ; I am mean, Thou art
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immense ; I am a poor beggar, Thou, the richness
of the Father ; I am full of necessities, Thou art
independent; in a word, I am mere nothingness,
Thou possessest all things. My Lord and my God,
how canst Thou endure me in Thy Presence !
D my soul, with how much greater reason
couldst thou exclaim with Saint Peter, and say the
same as he did ; for if he, being only before his Lord,
is thus humbled and confounded, what is thy
condition, who not only standest in His Presence,
but actually touchest Him with impure lips, receivest
Him into a sinful mouth, and placest Him in thy
mean breast, enclosing Him really and truly in thy
interior ? How is it that thou dost not cry out
with a loud voice, saying, * Lord, depart from me,
for I am the greatest of sinners ! How canst Thou
endure me in Thy sight, my God and my all— I a
mere nothing, and a sink of nothingness?’ With
what reverence, what rapture, what confusion,
should you approach to Communion in view of such
immense Majesty !
Fourth Point. — In Thanksgiving.
The Lord turns not Peter from His Presence, but
unites him more closely to Himself, and gazes the
more lovingly on him because of his humility. He
denies him not His countenance, but opens His
heart to him ; and, pleased with his modest diffi-
dence, He even entrusts him with His treasures,
His most precious pearls, and what He most values,
His lambs and the ewes of His flocks. Peter
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SANCTUARY MEDITATIONS.
remained as thankful as he had been retiring, being
twice confounded at the repeated benignity of his
Lord, and where he before had denied His Presence,
now advances proclaiming His praises, repairing by
humility his former want of confidence with deep,
heartfelt gratitude for his bliss.
O my Lord and all my good ! how much more
indebted do I acknowledge myself to-day than
Peter was; for Thou dost not only allow me to
stand in the Presence of Thy infinite mightiness,
but Thou deignest to reside really and truly within
my breast — Thou in me, and I in Thee, Who art
my centre and my every good. Grant me to be
as punctual in Thy service as Thou art generous
of Thy favours ; never permit so privileged and
favoured a bosom to prove itself mean and ungrate-
ful, and let the confession of my unworthiness be
a continual proclamation of Thy immense glories.
Amen.
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TENTH MEDITATION.
On receiving the Lord with the assiduity of Martha and the
zeal of Mary.
First Point. — Before Communion.
Consider what must have been the joy of the two
sisters, truly such in relationship and in spirit,
and what their appreciation of such a favour must
have been, when they understood that the Lord was
coming to honour them, and their house, with His
Presence. With what ardour must the Magdalen
have awaited that Lord Whom she before had
sought with such anguish, judging herself highly
favoured in being received by Him, and who now is
singularly blessed in being allowed to entertain Him !
What preparations they must have made for the
Guest Whom they were expecting, Whose Majesty
and greatness they so well knew ! Great must have
been the adornments of their abode, and more so
of their hearts — their rich jewels being symbolical
of their precious virtues.
Reflect that to-day this same Lord really and
truly comes in person as a Guest to the castle of
your heart ; see that you entrust Him with the keys
of it, namely, your powers and senses, and unite
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your will and understanding in rendering service to
Him with reverence and zeal, preceded by a great
preparation of adornment with the jewels of virtue,
a great purity of conscience, and the odours of grace
and sanctity.
Second Point. — At the Time of Communion.
The Divine Master approaches the gates of the
castle, displaying a celestial affability in His Divine
countenance. The sisters come to receive Him
with loving reverence accompanied by all their
household, so that everyone might be employed in
serving the Lord. How lovingly must they have
received Him ! how gratefully have saluted Him !
Methinks I see Martha very solicitous, and Magda-
len endearingly affectionate. With what sovereign
sweetness must the Lord have corresponded to their
loving solicitude, placing Himself between them in
emulation of two Seraphim, both fluttering around
Him, the one loving and the other serving ! How
they must have placed Him in their most adorned
spot, which was the centre of their hearts, and there
losing no single word of His celestial conversation,
and of enjoying His Divine Presence.
Oh you who to-day receive that same Divine Guest
— for behold He already comes to the door of your
lips, and to the stronghold of your bosom — let your
soul, accompanied with all its powers and senses,
burst forth with joy to receive Him with the solicitude
of Martha and the devotion of Mary, that, animating
your faith, strengthening your hope, inflaming your
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charity, you may conduct Him to the adoring centre
of your heart.
Third Point. — After Communion.
The sisters were divided in their different employ-
ments, though they were both.directed to the Divine
service. Martha busies herself in preparing the
material food, Mary remains quietly enjoying the
spiritual ; Martha prepares the repast, Mary delights
in the pasture of celestial doctrine, and accustomed
to being at the feet of her Master, where before she
had found her pardon, now continues there, soliciting
consolation, and she remains loving who was already
penitent. What joy must have been hers when thus
enjoying His royal, Divine Presence ! how absorbed
she was in hearing Christ discourse ! How highly
must she have treasured those words of eternal life !
Oh what consolation does a soul experience which
remains at the feet of this Lord after having received
Him ! How profitable then is its prayer ! How
delightful its communications !
Martha complains to the Lord that her sister had
left her to serve alone, confessing the inequality
of her occupation, which he weighed at its true
value, and answered with deeply magisterial words :
‘ Martha, Martha, all your solicitude for the needs of
the body ends in perturbation, and the only repose is
that of the spirit ; truly one food only is necessary,
and that gives life eternal. Well did Mary know
Which to choose.’
Listen, O soul ! for this same Lord is addressing
to thee the same words. Why art thou busied about
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perishable goods ? Why carest thou for the things
of this world? There is no delight equal to the
Divine Sacrament. Come to Me and enjoy My sweet
Presence, receive Me in thy breast and stay with
Me here, for this is the only happiness of the earth,
and do not lose the delightful moments of a holy
and fervent Communion.
Fourth Point. — In Thanksgiving.
How grateful must Magdalen have felt at this
double favour! how disenchanted of her illusions
remained Martha, being convinced that there is no
food like the delights of the Lord, feasting upon His
celestial doctrine, and enjoying His Divine Presence.
Mary answered not a word, since she was all intent
upon love and gratitude; for those who, like her,
thus receive favours from their God care not for the
injuries received from their neighbours, and those
who truly love speak with the heart, leaving their
actions to prove their words.
Learn, O my soul, to appreciate and be truly
thankful ; let your sighs be praises, and one Com-
munion be a grateful tribute to a former one. Speak
with your heart if you love, and let your only solici-
tude be to assist and pay homage to the Lord Whom
you have received. Cultivate a great loathing for all
human delights, and relish only this Divine food;
for you have your Lord nearer than Mary had ; for
not alone does He allow you to be at His feet, but
He is within your bosom. Acknowledge, then, your
great favour by rendering greater gratitude.
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ELEVENTH MEDITATION.
Joseph’s Banquet to his Brethren.
First Point. — Before Communion.
Compare the benignity of Joseph with the cruelty
of his brethren, who had all conspired to sell him.
And whom ? — a brother whose tenderness rendered
him amiable, and his innocence inoffensive. Why ?
For no fault of his own, but for those of others. To
whom ? To those who were as hostile as they were
unbelieving, as much barbarian as they were roaming
villains. For how much ? For the price and inno-
cence of a lamb. With what words ? Loading him
with sarcasms, calling him a sham prince, deluging
him with reproaches for dreaming that the sun* had
worshipped him. In what way ? Stripping him of
his garment — a fine seamless robe. Where do they
cast him ? Into the desert of an Egypt, into the
oblivion of a prison.
My soul, who is the true Joseph, sold, injured, and
maltreated ? The most benignant Jesus, amiable
because He is our Brother, and adorable because He
is our Lord. Who sold Him? You, vile ungrateful
* Gen. xxxvii. 9.
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SANCTUARY MEDITATIONS.
creature ! For how much ? At the price of a sordid
interest, of a filthy pleasure ! In what way ? By
sinning without fear, offending Him without shame !
How often ? Each day, every hour, and each instant !
Be covered with confusion, with far greater reason
than were Joseph’s brothers, for to-day you are
approaching to the Divine Presence, not to the
presence of a Governor of Egypt, but to that of
the King of Heaven. If the first was disguised,
this One is hidden. If the first gave corn, this
Lord here gives Himself to you as bread. Acknow-
ledge your treacheries ere you receive His gifts.
Ask Him to pardon you before He invites you to
His table ; cast yourself at His feet before He seats
you at His side ; mingle your tears with His drink,
and eat the ashes of your penitence with His dainty
bread.
Second Point. — At the Time of Communion.
Consider with how much love this most meek
Joseph met the hatred of his brothers ; he is not
satisfied with receiving them into his house, but
places them in his inmost heart, exchanging the just
vengeance of offence for the endearments of the
lover, acknowledging those who would not know
him, honouring those who had wronged him, folding
in his loving embrace those who had bound him
with inhuman cords, and instead of placing a rope
around their necks, he returns affectionate embraces.
He enriches those who had despoiled him, and fills
with gifts those who had offered him nothing but
insults. With this he awakens them, who had
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ELEVENTH MEDITATION .
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thought him asleep, so that they adored truly him
whom they had before despised as a dreamer ; and
not only does he give them the corn which they
sought, but he makes them to sit at his own table,
and feasts them with a splendid banquet.
O infinite goodness ! O incomprehensible be-
nignity of the sweetest Lamb, Jesus! In the same
night in which He was given over to His enemies
through revenge, He gave Himself to His friends
as food, returning sweetness in place of bitterness.
He offered His Blood for the salvation of men who
were thirsting for that Blood to shed it, and when,
through malice, they conspired to destroy Him, He
gave them His Body in a banquet of love. He
invited to the sweetness of His chalice those who
were preparing for Him gall and vinegar, seeking
to place within His very breast those who were to
open His side with a gash. He took bread into
those generous hands of His, which were so soon
to be pierced with nails, and reached forth bountifully
those arms which were to be stretched out with such
cruelty. He sweetens with milk and honey those
mouths which are to spit on His face. Sinner! tell
me now, can a greater ingratitude be conceived than
yours, or greater goodness than that of the Lord ?
Pay homage to these two extremes, throw yourself at
the feet of so good a Brother, owning your sin and
soliciting His pardon. He cannot possibly deny it,
for He gives Himself to you as food.
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SANCTUARY MEDITATIONS.
Third Point. — After Communion.
Joseph, forgetful of all past injuries, invents new
favours for his brethren, and when all the land is
perishing of hunger he treats them to a banquet.
‘ Eat/ he says, ‘ for I am Joseph ; not an enemy,
but your own brother ; not angry, but full of mercy/
They eat ravenously, he serving them ; and when
they would have been contented with bread alone
to satisfy their hunger, they are regaled with delicious
food. They did not envy his superior abundance,
but enjoyed its fruits, and the blameless Benjamin,
being a ravenous wolf, consumed doubly more than
the others.
Oh, you who are seated at the table of the Altar,
recognise your good Brother, Jesus, Who not only
invites you, but verily gives Himself to you as food.
He trusts in you, for He comes into your breast,
piercing into your very furthest interior. Beware
that you do not turn treacherously against Him by
again falling into sin ; eat and enjoy the gift, for
whilst others are perishing of starvation, you have a
surfeit of delights. Eat with awe, and yet with con-
fidence, for this table, being that of your Brother
Jesus, is yours also, and He i£ telling you, ‘I am
that same Jesus Whom you sold and persecuted;
I am not angry but forgiving ; come near to Me
without mistrust, and lay Me lovingly within your
heart.’
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ELEVENTH MEDITATION .
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Fourth Point. — In Thanksgiving.
The brothers must have returned home as grateful
as they had been satisfied, thankful for the benefits
received and the injuries forgotten. How they must
have joyously proclaimed their good fortune ; for
when they had feared chastisements, they only ex-
perienced honours and favours ! With what diligence
must they have gone back to take the good tidings
to their father that his son Joseph was alive, that
son whom he had believed to have been torn and
mangled, and for whom he had so sorrowed ! How
they must have congratulated themselves and their
good father, joining with him in thanksgiving and
praises to Heaven, recounting again and again their
good fortune, not satisfied that one alone should
relate it, but one and all joining in repeating the
story !
Soul! he owes more to whom more has been
forgiven. What thanks should you render to a
Lord Who so often has pardoned you, and seated
you at His table ! Take the good news to the
Celestial Father, and let the new canticles of your
gratitude reach to Heaven itself, returning over and
over again to renew your happiness by frequenting
the table of the Altar.
4
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TWELFTH MEDITATION.
On communicating with the humility of the Publican.
First Point. — Before Communion.
Consider how this great sinner prepares himself to
appear before the Divine Presence : he arms himself
with humility. Feeling his deficiency in virtue, he
sinks down into the knowledge of himself in order
to be able to rise to an infinite height. In himself
he finds nothing but sins, in God every mercy.
‘Who am 1/ he says, ‘that I should dare enter
into the house of the Lord ? I who am so wicked ;
while He is all goodness : I who am an abomin-
able sinner, and He so amiable a God ! I am
indeed a vile worm, and as such will approach to
His Temple, creeping on the ground. The Lord
will add all that may be necessary from His house,
for I have nothing, and can do nothing. A monster
have I been in sinning, but the Lord is prodigal in
pardoning ; and being as confident of His bounty as
I am full of confusion at my own malice, though I
am but dust and filthy clay, I will enter to-day
within the doors of His house.’
In going in he meets a Pharisee, and is more
abashed still, feeling himself so great a sinner by
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TWELFTH MEDITATION .
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the side of one whom he admired as a mirror of
virtue, deriving from every circumstance a subject
for humiliation.
Reflect, you who to-day are ascending to the
Temple, not only to speak to the Lord, but to
receive Him, not only to stand in His Presence, but
to place Him within your breast — you who are so
great a sinner, with what confusion should you
approach ! Do not ascend as a Pharisee, but as a
humble Publican, not walking with the feet of pride,
but sunk in the knowledge of your lowliness, con-
fessing your unworthiness and invoking His infinite
mercy.
Second Point. — At the Time of Communion.
Timidly the Publican enters the Temple ; he
remains afar off through humility, he who had
estranged himself by sin, and seeks the lowest place,
considering himself the greatest of sinners, not
daring even to go near the Pharisee, much less
approach to God. He chooses a secluded corner of
the Temple, for he does not wish to appear before
the world, and even there he judges that he is highly
favoured, he dares not even look up to Heaven ;
for he knows that he has sinned against It ; he
strikes his breast with repeated blows as well to
punish his guilt as to arouse himself from the
lethargy of sin, and continues to call out to his heart
and to Heaven, imploring that both may be softened,
saying, * Lord, be propitious to me a sinner, as Thou
art to all/ as though he said, * Lord, I am the
sinner, Thou the forgiver — great is my misery, but
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SANCTUARY MEDITATIONS.
greater still is Thy mercy/ ‘ Lord, have mercy on
me, according to Thy great mercy, and according
to the multitude of Thy tender mercies blot out my
iniquities/
Contemplate, O my soul, this example of peni-
tence. If this Publican judges himself unworthy to
speak even from afar to his God, who are you to
approach and receive Him ? He remained in a
corner ; how can you dare to come up to His Altar ?
He ventured not to lift his eyes to gaze on God, and
you open your mouth to receive Him ! He struck
his breast before the Lord, and you take and put
Him inside your breast. He annihilated himself,
because he was a sinner, and you, a greater sinner
than he, are not confounded. What are you doing
that you do not cry out with a loud voice, saying,
* Lord, be propitious to me also, though I am the
greatest of sinners. Lord, great is my confusion,
greater be Thy pardon ; Lord, in me is all misery,
but in Thee is all mercy/
Third Point. — After Communion.
Oh powerful humility! consider how agreeable
that virtue must be to God. The Publican appeared
to have nothing of good in him but his humility,
and there seemed nothing evil in the Pharisee but
his pride. The first was so pleasing to the Lord
that it attracted Him to where he was ; the other
offended Him to such a degree that He altogether
left him. The Pharisee’s haughtiness drove him
from the highest place, and humility raised the
Publican from the lowest to the highest, for it is no
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new thing for pride to turn Angels into demons, and
for humility to make Angels of sinners. The Lord
looked on him who had not dared lift his eyes to his
God, and He withdrew His eyes off from the one who
was so pleased with himself. Divine grace occupied
the breast that was so full of confusion, and he who
was spurned by the Pharisee is admitted amongst the
Angels. The Publican finds himself with his God
and Lord within him by grace, receiving Him in his
heart. How joyfully he adores Him, how lovingly
embraces Him, how full of bliss he enjoys Him !
Soul ! approach with humility to the Altar, for
thus the Lord desires to be received. There is no
more fitting reception for such immense greatness
than the knowledge of your own lowliness. Serve
Him with diffidence, and you will enjoy Him with
greater delight ; annihilate yourself to extol His
greatness, despise your own nothingness, and you
will obtain every gift.
Fourth Point. — Thanksgiving.
With what delight must the Publican have re-
turned ! Being now thoroughly justified, he who had
gone up full of sorrow returns home full of consola-
tion. He spoke little when he asked for pardon,
much indeed now in thanksgiving. If before he had
confessed his faults, now he publishes loudly the
mercies of the Lord, giving great bounds of joy
with that heart, which had received so many blows
of penitence, and that breast which had been so
stricken with sorrow now overflows with delight,
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SANCTUARY MEDITATIONS .
returning not by the same path, but by the one of
virtue, to receive the immortal crown.
Oh you who have communicated, give thanks to
God like the Publican for His pardon of your sins ;
not with the Pharisee, vaunting presumed virtues,
and making a pompous display of merits, but be
thankful for mercies received, returning from the
sacred Communion another being, and by a different
road, lest if you return by the same way you again
become the prey of the passions and past vices that
are lying in wait to assault and devour you. If you
ascended in tears, return singing joyfully your
thanks, and bear with you a soul laden with the
bread of Heaven. Praise and extol a Lord Who
delights to gaze on the humble.
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THIRTEENTH MEDITATION.
On the magnificence displayed by Solomon in the building of
the Temple, and on the great preparations for its dedication.
Applied to Holy Communion.
First Point. — Before Communion.
Consider the majestic grandeur of Solomons
Temple. The Almighty allowed not David, the
warrior father, to erect it, but the son who was
peaceful and learned, it being proper for the wise
to love peace. Seven years Solomon spent in build-
ing it, dedicating to the work all his wisdom, the
greatest that was ever known, and also all his power,
which was equal to his wisdom. All this magnifi-
cence of riches, art, ornateness, and majesty was
employed for the sake of enshrining an ark which
was only a shadow, a figure, and representation of
the most Divine of Sacraments.
Oh, you who to-day are about to place in your
bosom, not the shadow, but the light itself, not the
figure, but the reality, not an ark of the testament,
but God Himself, reflect what a temple of devotion
you should erect within yourself, what a Holy of
Holies of perfection and sanctity you should form
in the midst of your heart ! Solomon employed
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SANCTUARY MEDITATIONS .
seven years in building the material Temple ; do you
dedicate at least seven hours in preparing your soul,
for a whole eternity of preparation would be sufficient
— rivalling with your virtues the precious stones, with
the fire of your charity the refined gold, substi-
tuting for the aromatic woods fragrant prayers, for
the sweet odours sighs, and for the subtilty of art
the beauty and loveliness of grace.
Second Point. — At the Time of Communion.
The festive day of the dedication of the Temple
at last dawned, that day so venerable and so much
longed for, when all Israel assembled to render
homage to their great God. All came robed in gar-
ments of joy, and clothed with devotion ; the victims
burned as intensely as their inflamed hearts, and, it
being a general festival, the great and the little, the
poor and the rich, all participated in the universal
consolation. Most distinguished amongst all was the
pious Prince. Encouraging them by his example,
he bent both knees on the ground, and lifted his
eyes to Heaven, steadying with his humility the
soaring wings of his prayers, which were so effica-
cious that the Lord was drawn down by his suppli-
cations. The Temple was filled with a dense cloud,
a fit veil for the uncreated, inaccessible Majesty.
The people feeling themselves bathed in consolation,
acknowledged the Presence of their God and Lord.
Soul ! with what festive dispositions have you
prepared yourself on this the day of your com-
munion ? Remember that your bosom is being
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THIRTEENTH MEDITATION.
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consecrated as a temple and dwelling-place of God
Himself. Assemble all your powers on this great
solemnity, let your heart be a living Holy of Holies,
where the understanding may soar onward like the
wings of the Cherubim and the will as an inflamed
Seraph and your whole soul joyfully extolling His
Holy Name, and your tongue singing His praises.
Arise ! for the Lord descends hidden in the clouds
of the sacramental species into the inmost recess of
your heart.
Third Point. — After Communion.
The Wise King enters in, full of joy and astonish-
ment, uttering those memorable words, which are
worthy of being repeated by every communicant :
* Is it, then, to be thought that God should indeed
dwell upon earth ? For if Heaven and the Heaven
of heavens cannot contain Thee, how much less
this house which I have built ?* Even the bare
thought is full of awe — God on earth when the
heavens cannot contain Him ! If the heavens are
narrow, what must this house be ?
Oh, with how much greater reason can you cry
out with a loud voice on this day when you have
received the great God of Israel into your bosom,
saying : * Is it possible that my great God deigns
to come to me, and that His immensity resides in
my breast ? Do I truly possess Him in my heart ?
Is this God, and on earth ? God ! and in a heart
so earthly as mine is, moulded out of clay ?’ Draw
from this consideration a humble confusion, a holy
fear, and a grateful acknowledgment.
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SANCTUARY MEDITA TIONS .
Fourth Point. — In Thanksgiving.
It would have seemed, after the performance of
such eminent homage, that the Wise King had
well acquitted himself ; but he felt more than ever
the great obligation that he was under after receiving
such special favours from this Lord, Who competed
with him in giving, and always remained the con-
queror. Solomon saw his work accomplished, being
honoured with the special assistance of God, and,
full of wisdom, he was also overflowing with grati-
tude; and as many times as voices resounded in
praise in that Temple, so often would be renewed
his grateful thanksgiving. Nothing else was spoken
of through the whole of Idumea, and, indeed, in all
the circle of the globe, but the fame of the great
God of Israel being as much lauded as it was
known.
Ponder, you who this day have received so many
favours from the Lord, and the Lord Himself of all
favours, how indebted you are to praise and serve
Him. Be grateful, if you are wise ; let the echoes
of your praises resound in your heart ; speak of
nothing else but of God on the day when you con-
secrate to Him the temple of your breast, and above
all, guard that temple from being profaned either in
thoughts, in words, or in deeds, making it a Holy of
Holies of perfection, where the fire of Divine love
may burn for ever.
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FOURTEENTH MEDITATION.
On the fountain of living waters which the Lord opened in
the heart of the Samaritan woman. Applied to the Holy
Communion.
First Point. — Before Communion.
0 my good Jesus, my God, and my Lord, with
what great thirst didst Thou walk seeking a woman
who was so well satisfied with her iniquities : vile
indeed she was, but not unfortunate, for she meets
with the Source of all happiness. Oh, how much
dost Thou show, Lord, how greatly Thou dost
estimate souls ! Thou wouldst have done for that
one soul what Thou hast done for all. What wonder
that Thou, Who hadst descended from the highest
heavens for our salvation, earnest so far to seek her.
1 am not astonished to see Thee fatigued, for the
day will come when Thou wilt sweat blood — blood
which will flow from Thy wounds in streams. But
how unmindful of Thee does the Samaritan woman
approach, and how deeply Thou hast her in Thy
memory, and even in Thy heart. Heedless of eternal
riches, satisfied with perishable pleasures, she seeks
broken cisterns, leaving aside the fountains of living
waters. Little did she think to find true joys in
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SANCTUARY MEDITATIONS .
One Whose only solicitude was to seek her. She
came in search of water, symbol of unstable delights,
and she found the eternal source of grace. O my
soul ! the same occurs to you to-day. You are lost,
and seek perishable joys. The Lord is waiting for
you, not at the fountain of Jacob, but at that of
the Altar, true and perennial well-spring of His
Blood and of His graces. Come and approach
thirstily to those five fountains of life. Allow Him
to find you, for He is seeking you ; make good use
of this occasion, and you will extinguish the thirst
of your desires. Draw from it a true knowledge of
His mercy and of your own misery, your forgetful-
ness of Him, and of His loving care of you.
Second Point. — At the Time of Communion.
Christ commences to prepare her to receive His
infinite mercies, and He Who was to give begins
by asking. He asks of her one drop of water.
He Who was to shed every drop of His blood
for her. He demands but little, He Who was
to bestow so much on her. Oh, how He thirsts
to give! how great are His desires for communi-
cating His celestial gifts ! 4 With desire I have
desired,’ says the same Lord. He hungers for
what we have a surfeit of. Water He asks for,
but it is the waters of tears that should wash the
soul, and cleanse the conscience, wherein He is to
dwell. He thirsts that we may satisfy our thirst.
Attend, my soul ! for the same Lord really and truly
present in this most Divine Sacrament is speaking to
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FOURTEENTH MEDITATION.
61
you and saying, * Soul, give Me to drink ; tears I ask
you for. Take compassion on My thirst, which lasted
all My life ; give Me not the gall of your ingratitude,
nor the vinegar of your tepidity. Come, shed at least
one tear, for so many sins committed, open the foun-
tains of your eyes for Me Who have opened for you
those of My Blood.’ Invite your Redeemer with
tears of bitterness, that He may immerse you in
an abyss of sweetness. Conceive a great contempt
for all worldly pleasures, and a great thirst for
those joys which are Divine, that you may enjoy
for all eternity this everlasting Fountain of grace.
Third Point. — After Communion.
The woman, instead of complying with His request,
commenced to dispute with our Lord, but far from
turning away from her, the Lord makes use of this
moment to favour her. The woman of Samaria
considers that she has sufficient reason for question-
ing His right to a little water, and so does every
soul, when it excuses itself for not serving God.
Jesus, forgetful of her disservices, and even pressing
her for our good, replies, ‘ O woman ! if thou didst
know the gift of God, and Who He is that saith to
thee, Give Me to drink, and to Whom thou art
speaking — to Me, perennial Source of all riches, the
Mine of every treasure, the Spring of true consolation
— how thou wouldst ask of Me, and I would lavish on
thee, not a drop of water, but an entire fountain,
flowing with joys and mercies, bounding up to
Heaven, and reaching even to life eternal !’
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SANCTUARY MEDITATIONS.
Listen, daughter, and incline your ear, for that
same Lord from the Altar is addressing you in the
same strains. Oh, if you knew ; Oh, if you could
comprehend this gift of gifts, this mercy of mercies
that you receive when you communicate; if you
knew Who this great Lord is Whom you enclose in
your breast, your only Good, your Remedy, your
Consolation, your Felicity, your Life, and your
Centre, the one Who alone can fill your heart and
satisfy your desires, how you would ask of Him for
that bread of life ! how you would frequent more
fervently and oftener that fountain of graces — the
table of the Altar. Arouse your faith, enkindle your
love, and take a deep draught of the copious
fountain of His Blood ; drink with an insatiable
thirst from those five wounds, and be filled, soul,
with God,
Fourth Point.— In Thanksgiving.
No sooner does the Samaritan woman know her
Creator and Redeemer, than joyfully she returns,
and, from a sinner, becomes a preacher ! She turns
not her back ungratefully on this Fountain, but leaves
it to return changed, and again to approach it with
thankfulness. She goes to communicate to others
the graces which had been imparted to herself, repay-
ing His mercies in praises, and congratulating her-
self upon her bliss. She enters the city proclaiming
in loud tones the found Messias; her bosom bursting
with joy, she imparts her joy to others — the first-
fruits of her charity. She no longer calls the seven,
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FOURTEENTH MEDITATION . 63
one by one, for a sinful purpose, but she calls them
all in a body to pay homage to Christ.
Consider, my soul, how much more grateful should
you prove yourself to this Lord, Who has bestowed
on you to-day, not a fountain of water, but all the
five streams of His precious blood. Remain, then,
bathed in the abyss of His mercies; be grateful,
and you will be thankful ; make yourself a pro-
claimer of His gifts, communicating to all, and with
all, your great felicity, for it is for this reason that it
is called the Communion .
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FIFTEENTH MEDITATION.
On communicating with reverence like that of the Seraphim who
stand around the Throne of God.
First Point. — Before Communion.
Contemplate that immense majesty of the Infinite
and Eternal God, Whom the Heaven of heavens
cannot contain, and, therefore, how much less can
this earth of earths receive him ! Attended and
surrounded is He by the winged hierarchy, in com-
pany with the adoring spirits of the just, some
being employed in loving, others in contemplating,
but one and all in praising and magnifying Him.
Well indeed might your soul fail and faint away,
with greater reason than did the Queen of the South
in the terrestrial palace of Solomon. Turn your eyes
of faith on this most Divine Sacrament, and reflect
that the same Lord Who sits above on the majestic
throne of His infinite greatness really and truly is
here, abridged in this Host of loving simplicity —
there immense, here contracted ; there His majesty
demanding reverence, here soliciting from you the
perfections due to His love.
Reflect that if you were required to approach Him
through angelic choirs made visible, passing through
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the midst of the winged hierarchy, with the Cherubim
and Seraphim standing on either side of your path,
with how great a fear would you proceed, with what
timidity ascend ! Consider that to-day this very God
and Lord you are going to receive in the midst of
the invisible choirs ; examine diligently and see with
what preparations you are approaching, on what
wings of love you are drawing near, and let your
desire be to rival the Cherubim in knowledge and
the Seraphim in love.
Second Point. — At the Time of Communion.
The glowing spirits ever stand near the Infinite
Majesty, and they even assist at the very throne
itself, yet they ever desire to approach closer still ;
for the greater the knowledge of God, the greater is
the desire for Him. All on fire are they in the midst
of this love Divine, and those who are nearest love
not only permits to be close, but they are intimately
united, loving much and desiring still more.
O my soul ! consider your tepidity, compare your
coldness with that fire, and say, ‘ How dare you
draw near with your little fervour to a God Who is
a consuming fire ! Arouse your powers, your under-
standing to know Him, your will to love Him ; con-
template Him much, loving Him more and more ;
for what is not granted to the winged spirits in all
their greatness is obtained by you in your wretched-
ness ; for not only is it permitted to you to attend on
the Lord, as they do, but to touch Him with your
lips, to receive Him into your mouth, and even place
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Him inside your very breast. To the Seraphim is
conceded the favour of serving around the throne of
God, and to you the same God ministers as your very
food. Little, then, need you envy them their know-
ledge or their happiness, but only the appreciation in
which they are held, and not the favour which they
receive.’
Third Point. — After Communion.
The loving spirits conceal their faces, abashed at
not loving their God and their Lord as much as they
ought, or as much as they would wish, for their
capacities are unequal to satisfy their desires ; they
fold their wings to serve as a veil for their reverential
fear ; they are ashamed of their unworthiness, and
are in confusion at being so close to God ; they cover
their feet, accusing them of being slow, and of detain-
ing and cramping the movements of their love.
O slothful soul ! reflect that if the Seraphim con-
sider themselves unworthy of appearing before the
immensity of God, and are full of fear, being face
to face with Him, you, so full of imperfections, if
not of sins, so cold in His Divine love, so tepid in His
Divine service, how is it that you are not confounded
to-day at approaching to receive Him, and to make
your heart His throne ? The Seraphim, whose feet
are used to treading on the stars of heaven, deem
their steps unhallowed, and you, with your feet so
full of the mire of this world, covered with the dust
of your nothingness, how can you dare to go near
to Him ! Be ashamed of your vileness, and let the
benignity alone of this Sacramental Lord suffice to
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encourage you despite your unworthiness. Supply
by your humiliations that which is wanting to you
in goodness, so that you may thus attain to receive
such great favours.
Fourth Point. — In Thanksgiving.
The seraphim, sensible of their happiness, are
incessant in extolling the Divine greatness, and
night and day they repeat 1 Holy, Holy,’ the em-
blazoned motto of Divinity. They intone it in
choirs, challenging each other to vie in eternal
praises, paying in continual canticles their debt of
grateful homage, their voices proclaiming for ever
the favours of the Lord.
Learn, O my soul, from these great masters of
love, how to be grateful ; emulate their burning fire
by your fervour, striving to equal their worship with
your reverence; and if the knowledge of your un-
worthiness keeps you back, let the thought of your
happiness embolden you ; match against the fiery
zeal of love the extreme depths of humility, and to
the height of your flight let the retirement of your
lowliness correspond, changing the favours received
into graces, and the infinite mercies into eternal
praises for all eternity. Amen.
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SIXTEENTH MEDITATION.
On communicating as at an uncovered banquet.
First Point. — Before Communion.
Consider in what manner he who is invited to the
table of a great prince prepares himself for making
the best use of the occasion; he does not come
surfeited beforehand with vile and gross food (for he
expects exquisite and rare viands), but fasting, to
give a zest to his appetite, and he even takes some
exercise to provoke hunger, so that with a healthy
craving he may eat heartily and with profit.
Oh, you who to-day are invited to the grandest
banquet of the greatest of monarchs, reflect that
here everything ceases to be merely great, and passes
on into the infinite. The Lord Who invites and the
banquet to which He invites are both infinite, the
invited guest alone being finite and unworthy. For
you all the immensity of God is prepared as food,
all the greatness of Heaven is bestowed as a gift,
for the bread is of angels, and the meat is no other
but the Lord Himself. Approach with your interior
perfectly disengaged to receive a God Who fills
everything. Do not sit down full of the leeks of
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the world to eat the bread of Heaven, for in place
of giving you life, this bread would then cause your
death ; come free from every sin to this banquet
which is named ‘good grace.’ Partake not coldly
of this refection, which is supersubstantial, for if
you did it would not benefit you ; but come arrayed
with the flames of fervent prayers, remembering
that devotion is the sweetness of this delicious pure
food.
Second Point. — At the Time of Communion.
It is usual at entertainments to have the different
dishes uncovered that the guests may choose, each
one according to his taste, what best pleases his
palate ; but when it is a sumptuous banquet in which
many and exquisite viands are provided, a memo-
randum is given to each guest of all that is served,
so that each one may reserve his appetite for his
favourite dish.
Oh, you who to-day are seated at the infinitely
dainty banquet which the power of the Father
celebrates, arranged by the wisdom of the Son, and
prepared with the fire of the Holy Ghost, note that
the precious refections are covered over by the
accidents of bread. Advance, and with faith pro-
ceed to uncover and examine each one, that, knowing
what is laid before you, you may eat to your profit.
A memorandum is given you of these miraculous
viands — Memoriam fecit mirabilium suorum. Read it
with attention and you will find that it says: ‘ Here
is served a Lamb nourished at a virginal breast, and
prepared at the fire of His love.’
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Third Point.— After Communion.*
Where tastes differ, there is no disputing, some
appreciating one thing, others another; this guest
relishing best the * sweetness of the childhood of
Jesus, another the bitterness of His Passion ; this
one the sharpness of His reproaches, that one the
marvellous points of His expressions, each one
selecting what seems to him most suitable. More-
over, in the same manner as those who partake of
material food linger on the morsel which they relish
best, saying, * Let us enjoy this food leisurely, that
we may derive from it profit,’ so should it be in this
Sacramental Banquet : some with the Beloved
Disciple lean on the breast of their Master, and like
eagles feast on His loving Heart ; others, like the
Magdalen, seek His feet, where they find the pasture
of their humility ; another with Saint Bernard runs
to the open Side ; this one, with Saint Catherine,
clasps His thorned Head ; and there are not want-
ing those who would fain steal from Judas that cheek
which he so unworthily used, and which profited him
nothing because he approached it surfeited with
wickedness.
Approach, O my soul, to this feast, and enjoy what
most delights you, though everything is good and
well arranged if partaken of with a wholesome
appetite. But eat, like an angel, the Bread of
angels ; eat like a rational being, not as a beast,
unthankfully, for where the Body of the Lord is,
there are congregated the veritable eagles.
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Fourth Point. — In Thanksgiving.
The delighted guests linger at the table conversing
with the lord of the banquet, and praising his enter-
tainment, gratitude not being the least mark of
thankfulness ; one praises this dainty, another that,
each guest, according to the delight he experienced,
extolling the abundance of the repast, lauding the
arrangements and admiring the gifts, thanking the
host for his feast, and thus inducing him to speedily
arrange another for them.
Soul ! much hast thou here to celebrate. Praise
God, for thou hast partaken of God ; render Him
eternal thanks for an infinite refection ; remain in
prayer, which is to converse with the Lord after the
banquet, and having received Him, show thy appre-
ciation of the gift by knowing how to praise Him.
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SEVENTEENTH MEDITATION.
On receiving the Lord with the desire and joy of the aged
Holy Simeon.
First Point. — Before Communion.
Represent vividly to yourself this scene in the
Temple, note with what grace enters into it the Holy
Virgin, Phoenix of Purity, bringing with her two
spotless doves, whilst to meet her a swan glides
softly forth, which, both by the streams flowing from
its eyes, and by its voice, sings sweetly of its
approaching death; nor is there wanting even a
widowed turtle-dove who no longer laments her
solitude, but prophesies her consolation. Consider
how Holy Simeon prepared himself on that day for
receiving into his arms the Lord. It is not said
that he was aged, but just and fearing the Lord, for
in His holy service age is not computed by the
number of years, but of merits ; and fearing , for he
who is to receive Him must fear Him. His arms
trembled not so much from age as from the diffidence
proceeding from his delicate and sensitive conscience.
Oh, great disposition ! First replenishing with the
Divine Spirit his soul, ere he takes into his arms
the Incarnate Word, he hearkened to the answer of
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the One Divine Person, and thus obtained the favours
of the other.
Reflect, my soul, that to-day you are to receive
the same Child Jesus, no longer wrapped in swad-
dling clothes, but covered with the sacramental
accidents. Should you not then prepare yourself
the whole of your life ? for if the Holy Simeon in
order merely to press Him once to his breast so
exercises himself in virtues for many years, how
can you with so little preparation place Him within
your heart ? Simeon, to embrace Him once, pre-
pared himself during many years, and you, who
receive Him so often, scarcely prepare your soul
during one single day.
Second Point.— At the Time of Communion.
Simeon’s life was swiftly passing, but his hopes
were strengthened day by day, for Heaven fulfils its
promise better than does the world. He came to
the Temple at the instant when the Aurora dawned,
and opening those eyes weary of weeping, he recog-
nised the Divine Sun enclosed in the appearances
of its humanity. He was not satisfied with looking
once only upon Him for Whom he had so longed ; he
gazed long and earnestly on that tender Humanity,
while he adored the Divinity. He saw a little child,
and adored an Infinite God, venerating in an infant
a few days old the Prince of Eternity.
Soul ! understand that you are seeking to-day in
the Temple the same Child-God. Consider whether
the Holy Spirit is guiding you, or only custom ; open
wide the eyes of faith, and you will see a treasure of
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wonders : in a small Host an immense God, an
infinite substance covered with the accidents ; in. a
morsel the whole of Heaven ; and in daily bread
an Eternal God— such will you receive.
Third Point.— After Communion.
The holy old man, no longer satisfied ytith only
gazing upon Him, is emboldened after being so
favoured, and taking courage, changes fear into
zeal, and that white swan with saintly purity expands
its wings, soaring to approach nearer, and from being
content with looking upon Him proceeds to embrace
Him. He asks of the Virgin to be permitted to hold
for a while Him whom he had longed to have for
eternity, and she liberally grants the favour — she
who, united to God, ever pleads for each one — and
so into his arms he takes Him which was to encircle
the whole of Heaven ; accepit eum in ulnas suas. In
that instant the swan was changed into a seraph,
alternating tears with fiery darts of love. How
closely Simeon must have embraced Him ! what
tender expressions he must have used ! and deeming
that nothing else was left for him to look upon, he
contemplates Him with his eyes closed, and having
nothing more to desire, he asks permission to die,
for to separate him from that embrace was to part
him from life.
Soul ! behold here your happiness, and learn how
to obtain it. You have the same Christ of the Lord,
not only in your arms, but within your bosom. Nor
are you permitted to adore Him only and to kiss Him,
as was granted to Simeon, but actually to receive,
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eat, and be nourished by Him. This being your
bliss, how great should be your consolation ? This
is the favour of your God, how great then is your
love ? What more can you desire in this life, after
having attained to receiving Him in Holy Com-
munion ? Entreat that you may die to this world
and live to God, not in the flesh but in the spirit,
and on this day more than ever let your conversation
be in heaven.
Fourth Point. — In Thanksgiving.
Simeon, deeply conscious of the Divine favours, but
with little life left to spend in gratitude, and feeling
unable from his failing strength to render due thanks,
chooses rather to yield up his life. He could not
contain himself from loudly publishing the Divine
mercies, sweetly singing them like a divine swan, and
bidding adieu to every object which was less than God.
Not content with remaining alone in his happiness,
he holds it forth to every land, communicating it to
all the people as the light of the eyes of all the world
and the glory of the people Israel. Imitate him to-day
in gratefulness, you who have communicated ; and
having exceeded Simeon in bliss — for once only was
he allowed to hold the Child-God in his arms, whilst
you are so often permitted to receive Him into your
breast — be truly thankful. Break forth in new
canticles, emulating this sweetest of singers, who,
in closing his eyes to all terrestrial blessings, opens
his lips to sing the Divine glories. Shut your
heart to the world, and open it wide for God alone,
confessing Him in the council of the just and in the
congregation of the upright ones.
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EIGHTEENTH MEDITATION.
On receiving the Lord in the three chambers of the soul.
First Point. — Before Communion.
Consider the majestic grandeur of the Infinite
Guest Whom this day you expect, and you will
understand how you are to receive Him, and in
what manner offer Him homage, emulating the three
costly chambers which a great monarch is related to
have prepared for his guests. The first was of
refined silver, the second of burnished gold, the
third of brilliant precious stones; but though so
dazzling were the perfections of the materials em-
ployed, they were not to be compared to the
exquisite beauty of the art and workmanship, which
united wisdom with power. Into one of these
different chambers were the guests received accord-
ing to their dignity and rank : the nobles in the one
of silver, the grandees in that of gold, and the
princes in the one of precious stones.
Reflect and ponder, O my soul, into which of
these chambers dost thou propose receiving a Lord
for Whom the wings of the Cherubim are mean, the
throne of the seraphim small, and the Heaven of
heavens narrow ? Perchance in an enlightened
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mind ? in an inflamed will, or in a grateful memory ?
— even this would be little — in a fervent breast, a
tender interior, an enamoured heart? All this. is
but nothing. In a degree of perfection far surpass-
ing every other, rising from virtue to virtue ? This
is insufficient. What, then, wilt thou do ? Clothe
thyself, as the Apostle says, with the Lord Himself,
transforming thyself into Him, and let each Com-
munion be a preparation for the next.
Second Point. — At the Time of Communion.
Some of the faithful communicate, receiving the
Lord in the first chamber, that of silver, but never
proceed beyond ; they are satisfied with merely being
in a state of grace, and aspire not to a higher per-
fection. It is much indeed to be esteemed, this
cleanliness of conscience, this purity of heart ; for
a contrite heart stricken with the marks of penitence
was never despised by the Lord. .
O my soul, endeavour to acquire, in the first place,
this whiteness of grace, this purity of justification,
washing the stains of sin in the strong waters of
tears, leaving no blot whatever that could offend the
most chaste eyes of a Guest Who is called ‘ the Holy
One but you, my soul, be not satisfied with these
bounds rather of conscience than of the spirit ;
greater homage is necessary of devotion as well as of
perfection.
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Third Point. — After Communion.
Purer still and more thoughtful are other souls,
who dispose themselves to receive this great Sacra-
mental King in the chamber of the gold of an ardent
charity, making of their hearts a furnace for a God
Who comes to cast fire, and which, being a con-
suming one, consumes imperfections and enkindles
hearts.
Consider whether you have up to this day received
this Infinite Guest in the golden chamber of perfect
love. Let the icy coldness of your heart be melted
in view of this loving fire, your tepidity changed into
red-hot gold. Inflame your will, purify every affec-
tion, and let there shine through you an intense
love for Jesus in the Sacrament.
Fourth Point.— In Thanksgiving.
Be not satisfied. Further still must the soul
reach ere it receives this Lord in the chamber of
precious jewels, and, if it were possible, in one
formed of stars, embellishing the gold of charity
with every virtue. Some souls receive their Lord in
the midst of the dazzling diamonds of courage, with
firm and efficacious purposes of sooner dying than
committing the least wilful imperfection, surrounded
by the emeralds of hope and of patience, not only
enduring adversities with resignation, but with joy
and consolation ; amongst the topazes of mortifica-
tion in all things and in every place, and in the
midst of the peerless pearls of angelic purity; in
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the radiant carbuncles of the greater glory of God,
in the centre of burning rubies of doing always
what is most perfect, in brilliant jewels forming
seraphic flames, never ceasing to aspire to greater
love and a more perfect knowledge.
O my soul, may you receive Him in this chamber
and with this perfection, crowned with virtues, filled
with gifts, all enraptured and transformed in the
Lord. Amen.
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NINETEENTH MEDITATION.
The feast of the five loaves applied to the Sacred Communion.
First Point. — Before Communion.
Meditate to-day how the crowds followed the
Lord, not only strong men but weak women and
tender children — for it belongs to all to serve God
and to reign with Him. So delighted were they at
listening to His celestial doctrine that they were
quite forgetful of material food, so that three days
of fasting preceded its reception, that with greater
profit and pleasure they might receive this miracu-
lous nourishment. Their hunger gave them a zest,
for that which they received passed into interiors
free of all terrestrial food — in a desert, not in the
midst of the noisy market-place, the Lord arranges
the feast.
Reflect, my soul, that if such preparation was
requisite for that miraculous bread, what prepara-
tions can suffice for approaching to partake of the
bread which comes down from heaven — that super-
substantial Bread? Let its reception be preceded
by abstinence from all vile mundane delights.
Approach with a virginal palate, and with a dis-
burdened interior, the exercise of virtues and the
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labours of mortification serving to give a zest to
your hunger. Practise a great retirement from
men, so as to be able to relish the bread of angels,
communing with God, which is to live in God.
All these dispositions should you bring with you
to obtain the possession of this Divine Bread with
delight of spirit and profit to the soul.
Second Point.— At the Time of Communion.
The Lord was careful of those who had so for-
gotten themselves. Having proved their faith, He
crowned their confidence. After giving them the
support of their souls, which is holy doctrine, He
attends to the wants of the body by giving them
food — for He Who feeds the lowest worms of the
earth will not forget the children of His affections.
He consults with the Apostles, the ministers of His
table and the dispensers of His graces. A boy was
found who had five loaves and two fishes ; a child
he must have been, the temptations to gluttony
being as natural to childhood as temptations to
vanity are to an older period. Yet this must have
happened through the foresight of one of the
disciples having regard for the Celestial Master,
Who would not allow of any other delicacy to be
provided but a barley loaf — He Who so bountifully
provides for all His creatures.
Consider, O soul, how much less it costs you than
it did the multitudes to find the Celestial Manna.
You have not to travel into the desert as they did,
weary and footsore, but in every place you have it ;
and if this Bread were to be bought at the price of
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SANCTUARY MEDITATIONS.
money, we would fain ask St. Philip its priceless
worth. It is»not, however, obtained with gold, but
at the price of desires and love ; free of all cost is it
given you. Know and appreciate your happiness,
for the Lord .regales you not merely with bread, but
with His own Flesh and Blood, which are the
delights of kings.
Third Point. — After Communion.
In the midst of that country, encircled with count-
less multitudes of people, stood the Lord, the centre
of their hope and confidence, and the delight of
their heart. He bids the Apostles tell them to sit
down, that they might eat in good order, and with
peace, seated on the grass — not so much for comfort
as to dispel the illusion of human frailty. He took
a loaf into His hands and raised His eyes to Heaven,
to teach us to acknowledge that every good gift
comes from above. He blessed and divided it, and
then the pieces were multiplied by thousands, both
His hands seeming to be two perennial fountains of
bread, which the Apostles unceasingly distributed as
quickly as it came from His hands. The bread
being miraculous, how delicious it must have been !
The guests being hungry, with what delight must
they have partaken, as much astonished at the
prodigy as that the food was savoury !
Imagine yourself invited to-day by the same Lord
in the midst of the wide fields of His Church, and
that in the centre of the crowds of the faithful you
approach to participate of this miraculous bread.
Consider how much more delicious and more
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savoury is the food of which you partake ; for if that
bread came as it did from the Hands of Christ, in
this are contained His own miraculous Hands them-
selves ; the multitudes ate the bread of the Lord,
and you receive the Lord Who gives the bread. Eat
with delight, for It is given you with love ; receive It
frequently, for It is communicated to you most
abundantly, and if you would have partaken of a
single morsel of that wonderful bread with unspeak-
able delight, approach to receive this with much
greater joy, for you come to taste the sweetness of
the whole of the Lord Himself.
Fourth Point. — In Thanksgiving.
So gratefully did the well-satisfied guests feel, that
they wished to make Christ their King, for such
princely actions merited great thanks from His
subjects. They had found in Him a physician, and
now they saw in Him a Father, having a house full
of bread. They judged He was born to be their
Prince and they were not deceived, for no other
would be found with more bountiful hands or a
larger heart.
Soul, what gratitude do you show to a Lord Who
has thus provided nourishment, not only for one
day, but for the whole of your life ? How often have
you found in Him your Physician ! How many
times have you experienced in Him the love of a
Father ! Pay homage to Him to-day as your King
and Lord, offering Him eternal vassalage. Renounce
the tyrannies of Satan ; die to sin and live to grace,
subjecting yourself to the Infinite Majesty for all
ages. Amen.
6 — 2
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TWENTIETH MEDITATION.
The finding of the honeycomb by Samson applied to the Holy
Communion.
First Point. — Before Communion.
Consider that the tearing of a lion to pieces pre-
ceded the finding in its mouth of a luscious honey-
comb, to show how necessary it is first to overcome
difficulties if we desire to obtain the fruits of victory,
changing the bitterness of mortification into the
sweets of reward, for thus it occurs daily in the
exercise of virtues. Patience is tyrned into peace,
tears are changed into laughter, afflictions into con-
solations, fasting into health of body and soul, and
virtues which appear formidable as lions, when once
they are tasted, prove delicious honeycombs. But
how well did Samson prepare himself for obtaining
the prize, how courageous was he in the encounter,
how silent on the achievement, how liberal of the
prize that he found, well meriting to find in it every
sweetness.
Consider, my soul, that if to-day thou art come to
enjoy the sweetness of the Divine honeycomb, so
much the more delicious as it is so much the more
marvellous, the bread of angels, and honey, worked
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by the bees of heaven, hidden in virgin wax, the
chosen amongst thousands, selected of the flowers
of virtues, thou must prepare thyself first to combat
with nothing less than lions, for thou must break in
pieces thy king of vices, thy predominant passion,
the one which so often has done thee great injury.
Second Point.— At the Time of Communion.
The royal beast attacks Samson in the open road,
where the faint-hearted fear most, and would fain
turn back from the work which they have com-
menced ; but the Nazarite, being so mortified, took
courage, and being accustomed to overcoming diffi-
culties, boldly entered upon the contest — this brave
resolution of taking hold of the lion by the throat
being very important — and he broke the animal’s
jaws in punishment of its intention of devouring
him.
Reflect, you who are striving to follow the path of
virtue, and frequenting the sacred Communion, that
you will be assailed by frightful difficulties. The
infernal lion of sin will attack you to devour you
before you partake of that honeycomb full of the
sweetest honey of the Divinity, and even should he
be unable to turn you from your good intentions, he
will endeavour to distract you, and deprive you of
the sweetness of devotion, and cool the ardour of
your fervent desires. You will be, perhaps, more
tempted than ever on the day of your Communion.
Resolve not to be overcome, but with valiant reso-
lution trample under foot every impediment.
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Third Point. — After Communion.
Once again Samson returns to the road in quest
of the lion to renew the joys of victory. He sought
the strong and found what was sweet ; he expected
to meet a lion and found a honeycomb. This gave
him great joy, although he was struck with wonder
at the sight. He shrank not with awe nor did he
show contempt, but taking it from the very throat of
the beast, he put it into his own mouth, and tasting
its sweetness, he was pleased with its deliciousness,
and enjoyed the fruit of his labours. He invited his
mother to the feast and those who accompanied her,
not so much to boast of his valour as to communi-
cate to them what he had found.
Approach to-day, my soul, to the fierce lion of a
difficulty overcome by virtue, of a temptation broken,
and if you would consider it in a more mysterious
manner, approach to the dead Lion of Juda, and
take the sweetest Sacramental Honeycomb from
that Mouth which was once embittered with gall.
Take It from that torn bosom, taste and see how
sweet the Lord is, receive It with devotion, and you
will taste in It every sweetness and delight, relishing
the milk and honey that flow from the tongue of the
Divine Spouse.
Fourth Point. — In Thanksgiving.
The valiant Nazarite was so proud of his good
fortune, and so pleased with his marvellous honey-
comb, that he made a boast of its sweetness, and to
celebrate the event more solemnly, he propounded a
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mysterious riddle, offering prizes to those that could
solve it, as a feast of the intellect.
O happy soul, let this Sacramental Honeycomb be
your standard and your joy, celebrating it for your
greater glory, giving thanks to the Lord in praises.
Let your gratitude prove that you are enjoying Him,
showing the mellifluousness of your tongue by the
sweetness of your canticles, singing the glories of the
Lord with a mouth which has been sweetened with
His Body and Blood, and sending up to Heaven the
praise of a Bread that came down from above.
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TWENTY-FIRST MEDITATION.
The banquet of Simon the leper and the penitence of Magdalen
applied to the Sacred Communion.
First Point. — Before Communion.
Contemplate to-day how lovingly the Lord accepts
the invitation of a leper, and thereby heals a sinner.
He is not attracted by the delicacies offered by Simon,
but thirsting for the bitter tears of Magdalen. He
is the invited one, and Magdalen is His guest,
who, the instant she knew the Lord, also knew her-
self, His grandeur and her lowliness, His love and
her coldness. She compared Divine goodness with
her human ingratitude, and she who so sought to be
loved no sooner became conscious of His Infinite
Love than she gave herself up to It, and learning
where the Divine loadstone of her soul was, not
caring what men might think, but only what God
would say, she despoiled herself of every profane
ornament to clothe herself in penance, the livery
of Heaven, which is the immortal stole. In this
manner, pierced with love and wounded with sorrow,
she flies seeking her beloved.
Reflect how well this novice in discipleship pre-
pared herself, and what great dispositions she had
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for inviting herself, not to the delights of the feast,
but to the sighs of her heart. Contemplate thyself,
my soul, covered with sins, despoiled of grace. How
then shouldest thou dispose thyself to enter into the
feast, no longer of the leprous Simon, but of the
delectable Jesus in the Holy Sacrament. Make,
then, a brave resolution of renouncing the world
and all its pomps, and in garments of penitence
cast thyself at the feet of that Lord Who so mercifully
awaits thee in this banquet.
Second Point. — At the Time of Communion.
Christ sat at meat when that sinner, hungering
for Him, weary of the poison of her sins, came in
to offer to the Lord her tears. She entered without
knocking, called by the impulse of grace, and though
any time or instant is proper for approaching to God,
she judged the moments of a feast more opportune
for obtaining mercies in the midst of delights. She
dares not meet Him face to face, for she feels that
she deeply offended His countenance, and her own
is covered with shame and with sin ; so she comes
behind His back, that back which she has so torn
with the stripes of her iniquities, and falls at the feet
of the Divine Hunter of souls, wounded by the dart
of love.
Soul, follow this Magdalen, for thou hast no lack
of sins. Go full of repentance ; go with her in
tears, for thou hast exceeded her in offences.
Thrust thyself into this banquet of the Altar, far
more abundant and delicious than was that of the
Pharisee, and where thou wilt not be slighted, but
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be gladly received and welcomed, not sweeping the
floors, but treading on Heaven. Ask Magdalen to
spare thee one of Christ’s Feet, that thou mayest
bathe it whilst she washes the other with her tears.
Learn from this disciple of the Lord lessons of
penitence, joining now thy sorrow with hers, that
she may accompany thee in thy consolation here-
after. .
Third Point. — After Communion.
Magdalen shed a sea of tears to free herself from
the abyss of her sins, watering the feet of Christ
with her bitter tears, wiping them ,with her hair,
and saluting them as many times as she had sinned,
giving herself up completely to her Beloved. She
who had denied Him everything now gives up to
Him all her powers and senses, and, more than all,
her heart. She bathed His Feet in the two fountains
of her eyes, pressing them to her lips, holding them in
both her lovely hands, and with her fair locks wiping
them, consecrating to God all that she had formerly
in every way so profaned.
Reflect, O you who have communicated, on your
greater happiness and your lesser merits, for if
Magdalen held the Feet of Christ, you receive Him
whole and entire. v Not only do you, like her, hold
Him in your hands, but heart to heart ; she offered
Him her tears, the Lord invites you to His Blood :
she wiped His Feet with her hair, you entwine Him
within your heart. Employ, then, your soul and all
your powers to serve Him the day you receive Him,
adoring Him the livelong day.
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Fourth Point. — In Thanksgiving.
The Pharisee censured Magdalen for what she was
doing, not for what she had done, the world ever
being a censurer of virtue and an advocate of vice.
But with far different eyes from those of the world
did the Lord look upon her, for He began to relate
to the guests the services of Magdalen, and to make
them conscious of Simon’s omissions. * Thou/ He
said, 4 gavest Me no kiss, and she all this time has
not ceased to kiss My Feet ; thou gavest Me no water
for My Feet, and she with her eyes has served Me ;
thou didst not spend even a drop of oil on My
Head, and she has poured on My Feet most precious
balsam; thou gavest Me no towel with which to
wipe My Hands, and she has wiped My Feet with
the beauteous tresses of her golden hair.*
Listen, soul ! For that same Lord is telling thee the
same to-day, when thou hast received Him, not only
into thy house, but into thy breast. Soul ! thou
gavest Me not the kiss of peace, after so many of
treachery and of sinful hostilities ; thou hast shed
no tear of tenderness, whilst I am washing thee in
My very Blood. What little fragrance of virtues
hast thou yielded, and how cold, deficient and gross
hast thou been ! Exchange your shortcomings into
gratefulness, for you have exceeded Magdalen in
receiving greater favours ; endeavour, then, to equal
her in her love. Hear what Christ is telling you :
4 Go in peace, for thou art in My grace, thou whom
I had hitherto considered as lost/ and do thou answer
Him thus: 4 My God and my Lord, sooner would I
lose a thousand lives than offend Thee again.’
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TWENTY-SECOND MEDITATION.
On the lost sheep found and regaled with the Bread of Heaven.
First Point. — Before Communion.
Contemplate this simple lamb deceived in her
pleasures, and carried away by her desires; how
she separates herself from the flock, and is removed
far from her Shepherd, being lost when most pleased,
satisfying her appetite in the verdant pastures of her
delights, and saying, Let there be no ground that I
may not pass and repass, delighting my tastes. Oh,
how she exchanges the securities of grace for the
evident risks of sin ! and forgetful of the loving
tenderness of a good Shepherd who defends her, she
exposes herself to the dangers of being devoured by
wolves.
Reflect, O my soul, on the many times that you
have done the same. In you is verified the parable,
and the infernal wolf is in your soul ; you are that
sheep, as simple as it was erring; you left the
pleasant meadows of grace to dwell in the shadow
of death, leaving the Good Shepherd, Who purchased
you with His life, and marked you with His Blood,
to follow a cruel lion, who seeks you only to devour
you. Be enlightened, and see your error ; acknow-
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ledge your danger, bleat that your Pastor may hear
you, call Him with the voice of your sighs, and
striking your breast, appeal to Him for mercy with
the murmur of your sobs.
Second Point. — At the Time of Communion.
As soon as the watchful Shepherd misses His
thoughtless lamb He turns the peace of His hut
into anxiety and solicitude to find her. Behold He
cometh ‘ leaping on the mountain, skipping on the
hills/ and she is in the valley of her sin. Oh, what
sorrows are her pleasures costing Him, what bitter-
ness her sweetnesses, what gall her honeycombs!
He walks amongst thorns whilst she is wandering
amongst flowers ; He is without food and she is
revelling in her pasturage. The thorns and brambles
are tearing His garments even to making Him bleed.
He tarries not until He reaches the top of the moun-
tains, the better to see and discover her. He tears
off His robes and climbs a tree, where, placed on its
highest point, He extends His arms on two branches,
and from thence hangs, holding on with great pain.
He commences to call her with loud cries, and even
with tears; the heavens hear Him for His reverence,
but the lamb renders herself deaf in her obstinacy.
At length, feeling that He can no longer speak, He
inclines His head, making signs to her, for He will
sooner cease to live than cease to call her, and not
content with this, He suffers His breast to be opened
to show her His loving Heart.
O soul ! O lost sheep ! how long will the hardness
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SANCTUARY MEDITATIONS.
of your heart continue? Recognise your Divine
Shepherd and appreciate what you are costing Him.
For you He left heaven, and descended to the earth ;
He sweated blood ; with stripes His shoulders were
scourged, and with thorns His brows were pierced ;
He was loaded with the Cross, and fell with it, borne
down under its weight ; He ascended Calvary, and
they cast lots on His vesture ; naked He climbed the
tree of your remedies, there extended His Arms. Do
not you hear Him, how He calls you with sighs and
with tears? Behold! He bows His Head, and per-
severing in calling you, He opens His Side to show
you His Heart. Quit now the base pleasures of this
wretched earth, that you at length may enjoy the
delicious pasture of the Altar which is the paradise
of the Church.
Third Point. — After Communion.
The Good Shepherd, having found His lost sheep,
returns from death to life, and with what tenderness
does He receive her into His Arms, which had been
ever open for her. He chides her not angrily, but full
of compassion, embraces her, and taking the delicious
bread from His bosom, invites her with it, and confers
it with His right hand. From His Arms He places
her on His Shoulders, and if before He had been
heavily laden with the weight of her sins, now,
solaced with her sweet weight, He takes her to the
secure fold, and joins her to the other ninety-nine.
How full of joy does He go with her, and how happy
is she with Him. ‘ My Beloved to me, and I to my
Beloved,’ she says, ‘all entire, and with a whole
heart.’
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Consider yourself to-day, my soul, favoured by the
Divine Pastor, clothed with the white robe, and
regaled with the Bread of Heaven — for He is both
your Shepherd and your pasture. With blood He
redeemed you, and with blood He nourishes you.
He takes you on His Shoulders ; do you carry Him in
your bosom ? He tears open His Side ; do you
place Him within your breast ? Partake with delight
of this Bread, which came down from the bosom of
the Father; feed on Him, and you will know the
difference between this Food of Angels and the vile
food of beasts.
Fourth Point. — In Thanksgiving.
Bleating goes the found lamb, returning thanks to
her Good Shepherd, and publishes with loud cries
His favour, saying, ‘ O my beloved Pastor, oh, how
much do I owe Thee ! oh, who could repay Thee ?
Other shepherds eat their sheep, and I eat my
Shepherd ; they shear them to clothe themselves,
and Thou despoilest Thyself of Thy garments to
cover me ; they flay them, and Thou remainest torn
to cure me ; they drive them with crooks, and Thou
placest me on Thy shoulders ; others cripple them,
and Thou healest me ; others hurl their sheep down,
whilst Thou carriest me.’
What thanks can I render Thee, my Lord, for so
many mercies ? May my fervour correspond with
Thy favours ; may I sing for all eternity a new
canticle, joining my cries to those of the celestial
flocks who are praising and lauding Thee for all ages
of ages. Amen.
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TWENTY-THIRD MEDITATION.
On the bad preparation of the man who was cast forth from
the banquet.
First Point. — Before Communion.
Consider the care which those guests who were
invited bestowed in fitly adorning themselves to
appear before the Royal Presence. Knowing that it
was a king who invited them, they were not satis-
fied with any common raiment, but procured the
greatest in life, that of the wedding-day, showing by
their vesture the estimation in which he was held,
exterior ornateness being an index and even a proof
of the interior, no ordinary ornamentation being
sufficient fora day so solemn as that of being invited
by a king. It was necessary that it should be even
precious and rich enough for royal eyes, which are
accustomed to beholding great wealth. So these
guests came in bridal array that they might be
admitted with courtly honours.
Soul, to-day thou art invited by the greatest King
to the grandest of all banquets ; consider well the
obligation of adorning thyself. It is not sufficient to
come neatly attired, but richly. It is not enough to
approach free from the stain of sins, but yielding
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the fragrance of every virtue, any indifferent robing
being inadequate for Divine Eyes, which are used
to beholding the vesture of Angels. Endeavour,
then, to come in clothed in grace to sit at the royal
table.
Second Point. — At the Time of Communion.
The guests being fitly arrayed and all seated
according to their rank, there attempted to come in
and take a seat amongst them one not having on
a wedding-garment, and with as little timidity as he
was unadorned, for audacity is the venture of vile-
ness. He, with unwashed face and soiled hands,
smelling too of the vile odour of uncleanliness,
enters that chamber which was a type of heaven
with as much hardiness as the guests felt sorrow,
and as the black crow introduces himself amongst
the snow-white swans. The guests made no remark,
being spotless, leaving the duty of reproof to the
master of the house. The intruder judged, like
a fool, that the King would not see him, as He sat
behind the curtains, or that, being merciful, He would
overlook his audacity as he had passed by his faults
so often. But he was mistaken, for insults offered
face to face, and offences so patent, are not allowed
to go unpunished, if only for an example.
Ponder with fear on such a mean outrage, no
longer attempted by another, but by thy own
self ; imagine that thou already feelest the sharp
knife on thy neck. When thou comest to sit at the
table of this Prince, do not approach clothed with
thy passions, do not come with the stain of sin,
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SANCTUARY MEDITATIONS .
view thyself in the mirror of others, and in the clear
crystal of a faithful examen prove thyself, for thou
art man ; do not confide in the fact that the King is
hidden behind the curtains of the accidents, for He,
being jealous as a spouse, watches ensconced within
the screens of His concealment, and from behind
the lattices of His observations.
Third Point. — After Communion.
All the guests were ready and seated, desiring to
enjoy the dainty viands of the royal table, when the
King in person entered in, not trusting to other than
His own eyes the inspection of this feast. Inspect-
ing all the guests, one by one, He noticed amongst
them an individual who was different from the
others, and therefore rendered the more remarkable.
Offensive and disgusting as he was by his loath-
someness, he was even more so by his boldness ;
but the King, tempering his indignation with good-
ness, said, * Friend, how earnest thou here ; thou,
and in this place, and without a nuptial garment ?*
He called him ‘ Friend,’ comparing him to the
first traitor who profaned this table. The hapless
one had no answer to make, so clearly convicted
was he, for he eats his own judgment whosoever
without judgment eats at this table ; for here is the
Judge and the judgment, and, no further proof
being necessary, the sentence was in that instant
fulminated, that he should be turned away, and be
thus chastised with the greatest of all punishments,
the privation of beholding His countenance, he
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being cast forth for his unworthiness into exterior
darkness.
O thou who art seated at the table of the Altar,
consider and take heed, for the same misery may
befall thee. Listen to the Divine King, for He speaks
to thee : ‘ Friend, how hast thou dared to enter
here, thou, an unworthy sinner, into the chamber
of purity itself, and the very centre of sanctity?
What has become of the adornment of virtue? Where
didst thou leave the garments of grace ? What sayest
thou ? What answer dost thou make ? Art thou also
struck dumb ?’
Oh how confused must the unprepared guest have
felt between those two bitter cups of gall, dishonour
and hunger ! Reflect, then, and derive from this
meditation a well-prepared admonition, and a rever-
ential fear, ever seeking to draw a large disposition
of graces, that you may not fall into the greatest of
all misfortunes.
Fourth Point. — In Thanksgiving.
How rejoiced must the other guests have felt at
their happiness ! How they must have raised their
hands to Heaven, rendering reiterated thanks to the
King for His banquet ! How they must have praised
Him !
Attend now, and give thanks to the Lord Who
holds you by His hand ; consider that in the hands
of God is your lot ; do not be struck dumb through
guiltiness, but praise God Who pardons you, and as
you value your happiness, thank Him for His mercies;
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sit at His table as a welcome guest, and not as one
who ought to have been reduced to ashes by the
lightning of His wrath. Sing as one who has been
sumptuously entertained ; and being well satisfied,
praise a Lord Who granted you to finish this
banquet in peace, and Who fed you with the fat
of wheat.
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TWENTY-FOURTH MEDITATION.
On the happiness of Miphiboseth at being seated at the royal
table — applied to the Holy Communion.
First Point. — Before Communion.
Consider the astonishment it must have caused
Miphiboseth to be summoned by King David to
come and sit at his side, and eat from his own table.
His mind must have revelled with delight, and his
humility have marvelled at seeing himself so
honoured by royal favour, he who was so disfavoured
by nature, and had been dispossessed of his fortune,
the son of a prince who had passed away, poor,
forsaken, and forgotten because he had been de-
prived of his property, lame in body, and broken in
spirit, on account of so many imperfections, as well
as so many humiliations. He must have compared
the greatness of the King with his own lowliness,
saying, ‘Am I, who have nothing to put into my
mouth, to sit at the royal table, with a King to
help me, when no one would demean himself to
serve me?’ And shrinking into himself because of
his unworthiness, yet encouraged, seeing that the
King so honoured him, ‘ What must I appear/ he
said, ‘so full of imperfections, in the midst of so
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much grandeur ! But, at least, his great goodness
will supply for my unworthiness.'
Imagine thyself another Miphiboseth, with far
more imperfections in thy soul than he had in his
body, ever lame in the Divine service, malformed by
sin and bent to the very earth, son and grandson of
parents the enemies of the Lord, and thou a greater
sinner than they, and nevertheless another and a
greater King than David, being Monarch of heaven
and earth, invites thee to His table, and even serves
thee! Compare thy vileness with His greatness,
His infinitude with thy lowliness, drawing from
thence a great confusion, humbling thyself as one
that has fallen, yet encouraged, seeing how favoured
thou art.
Second Point. — At the Time of Communion.
Miphiboseth endeavours to array himself fitly in
order to appear in the royal presence ; covering his
defects by adornments, he comes not loathsome,
thus increasing the offensiveness of his presence,
but clothed in festive garments, the better to conceal
his defects. With what humility must • he have
entered the palace ! How humbly he prostrated him-
self at the royal feet, saying, ‘ Lord, whence have I
merited from thee so great a favour ? It would
have been more than sufficient to have eaten with
thy servants — but to eat at thy side and at thy own
table ! from the same dish and of the same food !
Behold and see how utterly unworthy I am of
such honours as these!' But the holy King, as
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generous as he was compassionate, raised him to his
arms, saying, 4 Yes, at my table shalt thou sit, and
with me shalt thou eat.*
Reflect to-day, when thou art invited, not by a
king of this earth but by the Monarch of heaven
to His table and to His dish, what should be the
adornments in which thou shouldst approach, and
with what festive garments thou shouldst be clothed.
Endeavour, then, to hide the hideousness of sin with
the decorations of grace.
Third Point. — After Communion.
Miphiboseth sat at the royal table as low in
humility as he was honoured, favoured by the King
and admired by those belonging to the court ; the
grandees waited upon him, and the King himself
handed to him the choicest of the viands. With
how much gratification he partook of what came
from the royal hand. How comforted with his new
happiness, how satisfied with the feast set before him,
for here indeed were joined once more honour and
profit, the benignity of David rivalling the humility
of Miphiboseth.
Consider, you who are communicating, that how-
ever great may have been the favours bestowed by
the King of Israel on Miphiboseth, they never can
equal those conferred on you to-day by the King of
Heaven. There the King gave precious and dainty
viands, but he did not give himself Here, at this
table of the Altar, you eat with God, and of God :
His own Body He presents you with, and with it His
Divinity, bestowing upon you all that He possesses
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SANCTUARY MEDITATIONS .
and Himself with all His gifts. Enjoy with delight
this exquisite food, relish slowly ; though partaking
hungrily of this great gift, give place to contempla-
tion, for He is truly God, and note that the very
Angels assist around you, envying your happiness,
yet jealously vigilant that you render to Him due
reverence.
t
Fourth Point.— In Thanksgiving.
In grateful remembrance for so much kindness,
Miphiboseth must have turned his timidity into out-
pourings of thankfulness and gratitude, proving the
acknowledgment of the favour received by returning
to obtain it again, not showing the delays of a lame
man, but the punctuality of the invited guest. He
did not behave as the son of David’s greatest perse-
cutor, but as the most faithful and grateful of
vassals.
Consider what praises you should render to so
great a King Who has thus favoured you ; what
thanks you should give a Lord Who has thus re-
galed you. Do not offend Him any longer as an
enemy, but serve Him as a grateful son. Conclude,
saying, ‘ O my Lord and my God ! more merciful
than David hast Thou shown Thyself in favouring
me, and all Divine in pardoning me ; for, being more
covered with imperfections in my soul than Miphibo-
seth was in body, Thou hast deigned to admit me
to Thy table, placing me by Thy side, and Thou hast
fed me with Thy own Self. What thanks can I give
Thee, O Lord, for so many favours ? With the holy
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King I will say, “ Chalice for chalice, let one Commu-
nion be the recompense of another, repaying what has
been received by receiving again ; for with the Lord
there is no other retribution : thus shall I return
again and again to Thy table. It would more than
have sufficed for me to have sat at the table of Thy
hired labourers, but for Thy infinite goodness it was
insufficient. Let the Angels praise Thee for me who
have eaten for them, eating their bread. O Lord,
grant me one more grace: namely, that, feeding
upon Thee during all this temporal life, I may enjoy
Thee for Eternity. ,, 9
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TWENTY-FIFTH MEDITATION.
On the thanksgiving which the Beloved Disciple rendered his
Divine Master, leaning on His bosom.
First Point. — Before Communion.
Contemplate this disciple of a pure heart, how he
raises himself to the heart of his Master. He enjoys
much who loveth much, and it is the property of
virgin hearts to love most ; for, denying themselves
to all creatures, they give themselves up completely
to God. John, being the beloved disciple of the
Lover of Purity, disposes himself with virginal
bosom to receive the spotless Lamb, striving to ex-
press in the most endearing terms his most pure
love, and after having followed Him wheresoever
He went, he casts himself on His bosom, and there
reposes as in his centre, saying, * My Beloved to me,
and I to my Beloved, Who feedeth amongst the
lilies’; and of all the favours of the Prince he aspired
but to one, to enjoy interiorly and exteriorly Him
Who was his beginning and his end, his God and
his all.
Ponder, my soul ! with what purity thou shouldst
prepare thyself when thou comest to Communion,
that by a mutual interchange the Lord may repose in
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thy bosom and thou on His Breast. Awaken thy
faith, that the Lord may sleep in thy charity ;
endeavour to dispose thyself with virgin heart, with-
drawing thyself from every earthly affection, that
with a pure conscience, washed clean of every spot,
thou mayest love more, and enjoy more and more
His Divine favours.
Second Point. — At the Time of Communion.
O powerful eagle ! with what penetrating eye
didst thou examine thyself in the rays of the dazzling
Sun ; nestling in Him so that thou both findest food
and hast thy nest in His Bosom. Flying and soaring,
thou comest to rest in Him after having gazed from
end to end on this enamoured Sun, drinking in His
rays of light under the appearances of His Precious
Blood ; then thou closest thine eyes in calm con-
templation. Oh, how thou didst cast away all cold-
ness of spirit by means of the heat of that burning
Heart ! Oh, how thou didst examine the designs of
His favours and search into the intentions of His
love! How leisurely thou enjoyest a love which is
eternal, for when it seemed to be ended, then did
it commence, for having loved, He loved to the end.
Soul ! to the very same Bosom this same Lord
invites you to-day when He gives you Himself as
food. Approach, then, this day to communicate
and to recline on His Breast, deriving through a
similar love similar favours; and if John was the
beloved one, be you the lover ; show yourself to be
an eagle in contemplation as well as in voracity ;
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108 SANCTUARY MEDITATIONS .
attend upon Him with the eyes of faith, clasping
Him with an inflamed charity.
Third Point.— After Communion.
John, after having fed upon Christ freely, ventures
to recline on Him, that interiorly and exteriorly he
may be encompassed by his Master. O great dis-
ciple of love! and how faithfully did he inculcate
His lessons ! The Son of God reposes on the bosom
of His Eternal Father, and John on that of the very
Son of God, choosing that spot for reposing after
his food. How profitably indeed must he have par-
taken who had eaten with such delight 1
Soul ! learn to sleep in God after having nourished
thyself with God, calming thyself in contemplation,
not allowing intrusive cares to disquiet thee, nor the
world to debase thee, but persevering in the enjoy-
ment of this thy paradise, demanding mercies from
a God Who has evinced towards thee such attention ;
assist like an eagle in contemplating Him ; attend on
Him, slumbering, like John, with thine eyes closed
to all creatures, and open for God alone.
Fourth Point. — In Thanksgiving.
So grateful did John remain for the Divine favour
that had been granted to him, that he took it for his
armorial designation, deriving from it his glorious
title, ever after styling himself the beloved disciple
who leaned on the breast of the Lord after the
Supper ; for John signifies grace, and the most grate-
ful are ever the most favoured, and not only does he
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never cast this grace in oblivion, but he perpetuates
it gratefully through his own name, desiring to be
so called in thankfulness, thereby signifying that he
would sooner be left nameless than cease to be
thankful, consecrating for all eternity his gratitude,
and endeavouring to repay it by heaping love upon
love.
Oh, you who have communicated, having followed
the beloved disciple in receiving favours, do not
leave him now alone in his gratefulness ; and if this
most Divine Sacrament was good grace for you,
because it is so entitled and is truly so, let your
endeavour be to correspond to this good grace.
Eucharist is its name, and gratitude should be the
blazon on its standard. Draw from it the grace to
return thanks for graces, fervour for favours, love for
the manifestations of love, and services for so great
a reward.
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TWENTY-SIXTH MEDITATION.
The banquet of King Assuerus.
First Point. — Before Communion.
Consider how this mighty monarch, wishing to
make a great display of his magnificence, resorts
to the scheme of celebrating a sumptuous ban-
quet, gaining affections with gifts, and forming
friendships by feastings. He invited all the lords
and grandees of his kingdom — for being a great
banquet, the guests also must be great — and like
royal princes they came robed in rich and costly
garments, thus rivalling the favour by their jewels,
and corresponding to such an honour by their adorn-
ments.
Reflect to what a far nobler banquet you are to-
day invited, and how much superior is the Monarch
Who gives it — not indeed to make ostentation of
His greatness, but as a proof of His love. The one
was a king of earth, this one is King of earth and
of heaven, and so He invites the heavenly ones to
come and serve those of the earth, that they may
eat. There the great ones were called ; here the
little ones are chosen. There were the rich ; here
are the poor in spirit : there those also robed in fine
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TWENTY-SIXTH MEDITATION .
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raiment; here those who are clothed with grace.
Considering, therefore, the banquet to which you
are called, the palace you are to enter, the table
at which you are to sit, and the majesty of the Lord
Who invites you, you will understand with what
ornaments you should come bedecked, the reverence
with which you are to approach, and the delight
with which you are to eat.
Second Point. — At the Time of Communion.
The princes and great ones as soon as they arrived
were conducted and seated in their places in the
order of their dignity, not by anticipation, or
according to age, but according to their merits.
The principal ones were first, those nearest related
by blood to the king being placed close to him.
Each one was served from the dish that he preferred,
and which most pleased him, and whatever they
desired, however exquisite it might be, was placed
before them, and in such a manner that they derived
from it both honour and profit, to the equal grati-
fication of their taste.
Reflect that in this sacramental banquet all these
conditions are verified ; here everyone who par-
ticipates belongs to the blood, all being so allied to
the King that they possess Him within them, each
possessing a King in his body, and even a God — all
receiving more than they ask and desire, and more
even than they would know what to ask for, or what
they knew would delight them — in each crumb a
heaven. Approach, soul ! and take thy seat and eat
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SANCTUARY MEDITATIONS .
in peace, thy mouth being thy measure, reflecting
that the more thou dilatest it, the more will the
Lord fill it. Take notice of what thou partakest,
and thou wilt eat with ardour.
Third Point. — After Communion.
The guests partook of the viands, enjoying their
delicious flavour, and being princes and accus-
tomed to good food, they knew how to estimate
what was excellent ; they ate much who were
used to eating well, and being courtly, they praised
the lord of the banquet for the bountifulness of
his gifts, more particularly since he was a prince
who prided himself on his liberality and even
extravagance. The feast provided was as exquisite
as it was well prepared, and so they gave way to
their appetites, enjoying every delight and wasting
nothing.
Consider that, however much that great and
powerful King may have desired to give them, he
never attained to giving his own self ; that was left
for this great God. Soul! this indeed is feasting,
and this is truly to eat ! Approach with an insatiable
hunger to this Infinite Food ; look well to what you
are receiving, for it is called the bread of the under-
standing, and the food of the enlightened ones.
Eat in the full light of day, and with a mouth
accustomed to regal food, not degenerated back into
the gross food of an earthly Egypt.
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TWENTY-SIXTH MEDITATION .
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Fourth Point. — In Thanksgiving.
There is a sorrow that always follows every delight.
All the banquets ended bitterly, and most so this
one in the garden of Assuerus, for the Queen
perished because she did not appear. The King
commanded that she should crown its celebration
with her beauty, but she ungratefully did not appre-
ciate the favour, and unhappily being indignant with
the King, she lost with this banquet her crown, and
because she had refused to take her position by the
King’s side she was condemned to the perpetual loss
of the greatest splendour, and to be cast into exterior
darkness. At the very banquet table she was con-
victed, for there was the judge, and he who eats
unworthily eats and drinks his own judgment.
Be warned, O my soul, from other mouths ; assist
at the banquet of the Altar with as much preparation
as thou hast regard for its value. Remember that
for thee is the feast prepared, and be not wanting
on account of thy grossness, as others are on account
of their boldness. Comprehend thy dignity and
thy honour, for not only wilt thou sit by the side of
the King, but the King Himself will abide in thy
bosom. Come with fitting dispositions, returning
with thankfulness, rendering Him infinite gratitude,
and fearing lest thou mayest be cast away unhappily
through being so thankless.
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TWENTY-SEVENTH MEDITATION.
On adoring the Lord with the Three Kings, and offering
Him gifts.
First Point. — Before Communion.
Follow to-day in contemplation, and with faith
accompany three Kings of earth in their search for
the King of Heaven — they were wise men, wisdom
being a sovereign disposition for finding Infinite
Wisdom. From the east — the commencement of the
world, the beginning of life — they came, guided by
a star, seeking the sun. They left the great city
of Jerusalem, where everything was in confusion,
to find the Lord in the tranquillity of Bethlehem ;
they descended from their grandeur, accommodating
themselves to its lowliness, their first steps being to
lower their heads to the ground, and so reach that
heaven which was at its foot. They entered in,
where everything was open, to find a new-born Babe,
and a great God, undistinguished either here in
its smallness, or above in its immensity. They
approached Him, in the arms of the Aurora, and in
the midst of tears and pearls ; they paid homage to
Him as their Monarch, adoring Him as their God,
offering their hearts in the centre of their gifts.
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T WENTY-SE VENTH M EDITA TION. i 1 5
Oh you who to-day are to receive Him in Holy
Communion, reflect that you are sallying forth in
search of this same King! Oh, that you may be
guided by the star of your felicity, the light of His
Divine grace, to find Him if you are wise, not with
the wisdom of this age, but disillusioned, come
from the orient of your life, and marching on dili-
gently in the paths of perfection !
Second Point. — At the Time of Communion.
The star which guided the three Kings also un-
deceived them, introducing them, not into a lofty
palace, but into an humble porch, which they entered
not only with their breasts on the ground, but with
their mouths saluting it as the throne of His feet —
not in order to admire rich tapestries of silk and
gold, but cobwebs woven by spiders, and in place
of brocaded embellishments they found a stable
carpeted with straw. There, in the midst of
beasts, lay Infinite Wisdom, and a crib made for
animals was changed into a sublime throne of
seraphs. Casting themselves at His Feet, they
formed with their crowns His seat, making the lofti-
ness of their spirit rival the humiliation of their
love. They both wept and laughed, effects of the
sight of that Infant Sun, and amidst the most abject
poverty in the world they recognised and acknow-
ledged all the fulness and richness of heaven.
Soul ! To-day the star of your felicity guides
you, not to a stable, but to an altar, where your
three powers await the same Child-God Who gave
audience to the Kings. It does not cost you so many
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steps to find Him as it did them, for you have Him
near you, and not only does He permit you to adore
Him, but actually to feed on Him. If the Kings
considered it a great favour to be allowed to kiss
the earth of the stable — terrain lingent — to you is
conceded to feast on His Humanity, and to nourish
yourself with His Divinity. They sought His Feet
to kiss them ; you to take them into your mouth.
They were allowed to clasp Him in their arms,
embracing Him ; you to receive Him into your very
heart. Appreciate, then, your happiness, and derive
therefrom abundant profit.
Third Point. — After Communion.
The Kings opened and displayed their treasures to
their infant God. After having first offered to Him
their souls, they presented Him with the brilliancy
of gold and the bitterness of myrrh, thus predicting
as faithful astrologers the dolours of His Passion.
Having adored Him as God, they desired to
fondle Him as a child. The Virgin Mother
permitted them and the rustic shepherds to do
so. Each in turn they would take Him up,
caressing Him, desiring to possess Him, and in
homage folding in their purple robes Him Whom
others would clothe in garments of ignominy.
They never tired of imprinting their kisses on those
cheeks which, later on, His enemies would redden
with their cruel blows, and they who had come in
such haste now enjoyed leisurely and quietly their
felicity, not finding their way to return, it being
necessary that the Divine oracle should show it to
them in their waking dreams.
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TWENTY-SEVENTH MEDITATION .
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Soul ! prostrate thyself after having communi-
cated at the feet of this Child-God, presenting Him
thy three powers, with the incense of contemplation,
the gold of thy affections, and the myrrh in memory
of His sufferings. Offer Him a lively faith, a brave
hope, and a burning charity. Give Him the incense
of obedience, the gold of poverty, and the myrrh of
chastity. Honour thy God by prayer, assist thy
neighbour with almsdeed, and curb thy own self
with mortification.
Fourth Point. — In Thanksgiving.
The wise men proved themselves liberal of their
gifts, and no less so in their gratefulness and praises /
of the Lord ; they proceeded in every way as be-
fitted Kings, for that which rendered them dumb
about informing Herod made them eloquent in their
praises, blessing the Lord, publishing in all their
lands the wonders of the King Whom they had
found, for undoubtedly the lips that had pressed
those tender Feet could never more be closed to the
Divine praises, but for ever rendered Him their
grateful homage.
Oh, you who have communicated, act in a kingly
manner, not as a low being ; prove yourself wise
by being grateful and thankful, returning praises for
His favours, over and over again letting this food of
Heaven repose amidst the slumbers of contempla-
tion. Return by another road to a new life, loaded
with virtues in exchange for your offerings, marching
on to the orient of fervour, and not to the Occident
of tepidity !
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TWENTY-EIGHTH MEDITATION.
Comparing the greatness of the Lord with the vileness of man.
First Point. — Before Communion.
Oh, my great God and my Lord, my spirit faints
within me, when I see that Thou, an Infinite God,
crowned with infinite perfection, shouldst deign to
enter into the breast of so vile and insignificant a
worm as I am. That Thou so immense, and Who
canst not be contained within the heavens or on the
earth, shouldst narrow Thyself within the bosom of
a despicable worm. Thou, all powerful, and Who
couldst create other infinite worlds, full of countless
perfect beings, yet wiliest to come and enter the small-
ness of this vile creature who can do nothing and is
worth nothing ; Thou, Infinite Wisdom, Who knowest
all things and comprehendest everything — the past,
the present, and the future — how is it possible that
Thou shouldst lower thyself to one who is ignorance
itself? Thou Who art eternal and unfailing, Who
wast before all ages, and art, and ever shalt be, yet
comest to me, who in an instant disappear and am
no more; Thou, Lord, infinitely good and holy,
wishest to dwell within the bosom of such an unworthy
sinner. Thou the highest grandeur, I lowliness itself ;
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TWENTY -EIGHTH MEDITATION . 119
Thou all, I nothingness ! If the pillars of heaven
tremble before Thy Divine Presence, how much
more my heart should tremble and fear. Lord !
strengthen Thou my lowliness, comfort my little-
ness, that I may not faint away on receiving Thee.
Second Point. -At the Time of Communion.
My God and my Lord ! if the Baptist considered
himself unworthy to loosen the latchet of Thy shoe,
how shall I approach, not only to touch Thy latchet,
but to touch Thee, to feed on Thee, and to place
Thee within my bosom ! What would the Baptist
say if he were to receive Thee, my Lord, and
place Thee into his breast? If John, sanctified as
he was from his mother’s womb, confirmed in
grace, brought up in the roughness of a desert,
the day-star of the Sun, and Thy precursor, deemed
himself unworthy to touch the tie of Thy shoe, I,
born and reared in sins, I, full of faults and
miseries, I, so great a sinner, how shall I dare to
receive Thee? If John, after so much penance,
and so sinless as he was, shrinks, what am I to do,
with so many sins and no penitence ? But hark ! I
hear that same Baptist speaking to me and saying,
‘ Behold the Lamb of God ! approach to Him, for if
He is infinite in His greatness, He is also infinite
in His mercy. If He is an immense God, He is
also a gentle Lamb ; if thou art covered with sins,
He is the one Who taketh away sin.’ Cleanse me,
then, my Lord, more and more ; create in me a clean
heart ; renew a right spirit within my bowels, that
Thou mayest lodge within me.
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SANCTUARY MEDITATIONS .
Third Point. — After Communion.
‘ Who art Thou, Lord, and who am I V said the
humble Saint Francis, and the same words shall I
repeat many times. If the holy patriarch Abraham
shrank within himself when he had to speak to
Thee, exclaiming that he was but dust and ashes,
how am I to come to Thee, not only to stand before
Thee, but to place Thee within my breast ? If the
Seraphim who surround Thy throne, burning as they
do with the fire of love, veil their faces with their
wings, abashed in presence of Thy sovereign Majesty,
how can I, so cold and slothful in Thy service, dare
to come and receive Thee into my bosom ? • Is it
possible ?’ I will exclaim with Solomon — ‘ is it to be
imagined that God Himself should really and truly
live within me ; for if the Heaven of heavens
cannot contain Thee, how much less this lowly
dwelling wherein to-day Thou deignest to dwell V
But, Lord, listen to my petitions, not to my de-
merits ; accept my humiliations in lieu of my vile-
ness, and let the very acknowledgment of them be
my extenuation.
Fourth Point. — In Thanksgiving.
O my Lord and my God ! where was I when
the stars of the morning praised Thee ? If that
bright constellation John so reverenced Thee in Thy
presence and so lauded Thee when absent, for so
many favours received, what shall I say after so
many and continued favours ? I would wish to-day
to sing a new canticle, for Thou hast performed in
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TWENTY-EIGHTH MEDITATION.
121
me a wonder of wonders ; and if Thou madest a
memorial of them in this most Divine Sacrament, I
also shall make a memorial of eternal praises. Oh
that one of Thy Seraphim would fly to purify my
lips before I receive Thee, and afterwards adequately
bless and praise Thee for me ! But I will sing for all
eternity Thy infinite mercies, and though I feel my-
self vile and low, I would not wish to be ungracious,
and that Immensity which thou hast narrowed by
coming to me, I would wish to enlarge and magnify
by extolling Thee, returning thanks to Him Who
has crowned me unceasingly with numberless
mercies.
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TWENTY-NINTH MEDITATION.
The Great Supper applied to the Sacred Communion.
First Point. — Before Communion.
Consider how in this great Lord His goodness is
elevated by His greatness, as if there was a rivalry
between the Infinite Good and Its desire of com-
municating Itself to others, the love of the Father
equalling the power of the King; nor does He
reserve to Himself alone the enjoyment of His
infinite riches, but offers them to everyone, inviting
all to His treasures, and even beseeching them to
accept them. He sends His diligent servants to go,
as if on wings, and seek the slothful guests ; but like
coarse and low beings as they were, and worldly, they
despised the honour offered, spurning its benefits and
wasting its fruits ; and being ignorant, they excused
themselves for not coming. Oh more than hapless
ones ! for, being accustomed to the vile food of their
Egypt they loathed the delights of Heaven. Some
were deterred from coming by the golden manacles of
their cupidity, others by the ties of sensuality, many
by their ambition for honours, which are the concupi-
scence of the worldly, in such sort, that when every-
thing was prepared and ready, the guests alone were
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TWENTY-NINTH MEDITATION.
123
wanting. Oh, who could have believed it ? But the
banquet was of Heaven and they were of the world
worldly, and in proportion as the Lord showed
Himself amiable so much the more did the guests
prove themselves worthless and mean.
Remember, my soul, how many times you have
committed this grievous offence, for the King of
Heaven, having invited you to His table, you have,
by not recognising the favour, spurned the happiness,
and in place of preparing yourself to go and receive
Him in the Holy Communion, you gave in to a
frivolous tepidity, to a vain amusement. Draw from
this consideration an earnest resolution of amend-
ment, and an efficacious desire of frequenting this
sumptuous banquet.
Second Point. — At the Time of Communion.
When the King saw that the guests had no wish
to accept His invitation, they having such bad taste,
that on being besought to come for their own good,
they despised the offer, nevertheless He was not for
that reason displeased with the rest, nor did He
entertain the thought of withdrawing His benefits,
rather His desire of imparting them increased, and
He gave new orders, and sent His ministers to
the highways and lanes, and to bring in all the
poor. Since the rich had declined to come, let the
hungry ones be invited, because for them the Great
Supper will be arranged, and let it be the greatest
punishment of the worldly ones not to taste or even
see it.
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SANCTUARY MEDITATIONS.
These poor ones came as quickly as they were
invited, the lame coming with diligence, the blind
groping to the centre of attraction ; they all entered
the banquet hall with humility, and were received
with kindness and courtesy. The table was filled
with the poor in spirit, despised by the world, but
esteemed by Heaven, for their portion is to reign
with God.
My soul, consider yourself the poorest amongst
them all, ever lame in virtue, maimed for doing
good. Make yourself a companion of the Angels,
working your way with them into Heaven. Do not
wait to be sought for, but approach humbly, and you
will be well entertained, remembering that to hunger
is a great disposition for receiving so great a food.
Third Point. — After Communion.
With what delight must these poor mendicants
have sat at this well-covered table. The poor are
regaled with the food of the princes ; how they must
have relished it, free from the loathing of those who
are surfeited, and without fear of eating to excess,
losing nothing, not even time, their whole thoughts
bent upon the repast, for they know that this is
supper, and no other meal is to follow. They despise
nothing, their hunger and the deliciousness of the
viands not permitting them . to feel any want ; they
eat with profit who eat with such zest, and they
remain perfectly satisfied, they who until that day
had partaken of nothing substantial.
Imagine yourself the most miserable of all these;
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TWENTY-NINTH MEDITATION .
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approach hungrily to this sacramental table, and
you will eat with delight ; for however sumptuous
might have been that great supper, it was but a
shadow of yours. Eat like a mendicant, relishing
slowly this delicious food ; eat with faith, ponder-
ing over It in meditation, and you will find that in
all your lifetime you had not until to-day relished
anything so dainty or so substantial.
Fourth Point. — In Thanksgiving.
How happy and well-satisfied must they have
remained, no longer poor, but rich guests, for He
enriches you who serves you ! How their gratitude
must have equalled their hunger ! How many times
must they have thanked the Lord for the Banquet,
those who until that day had never been satisfied !
How they must have congratulated each other on
their happiness as compared with the inferior con-
dition of their neighbours ! and how they must have
acknowledged and celebrated it with jubilation !
Soul ! appreciate your happiness, lift up your voice
with that of the Queen of the Heavens, magnify
the Lord, saying, ‘ He hath filled the hungry with
good things, and the rich He hath sent empty away.’
Show yourself as grateful as you have been honoured ;
ask of the Angels to lend you their tongues, to
praise and thank the Lord, desirous to approach to
communicate, like one of those poor who were enter-
tained at this great supper.
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THIRTIETH MEDITATION.
On receiving the Lord as a treasure hidden in the Sacrament.
First Point. — Before Communion.
Consider how a wealthy man acts when he becomes
aware of the existence of some great hidden treasure.
How quickly does he credit the news ! how dili-
gently he seeks it ! not lying down to sleep, for his
dreams are but of enriching himself ; he neither eats
nor drinks, being like a dropsical man in his thirst
for gold. His first act is to purchase the field
wherein the treasure is hidden, and to make certain
of it by securing its possession. He digs it himself,
for he trusts no one. The hope of finding it beguiles
his fatigue ; he does not feel weary, for he is filled
with cupidity ; his desires growing within him in
proportion as he approaches his treasures, the
covetousness of his heart giving strength to his
weary arms.
Soul ! to-day Faith notifies to you that a treasure
is hidden in a field of bread, and so precious, that in
it are contained all the riches of heaven. You are
poor, but if you find it you will return rich. En-
deavour to obtain this treasure and you will to-day
quit your miseries, for here in this Host you have
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THIRTIETH MEDITATION .
127
all the eternal treasures. Why, then, do you not
seek It diligently ? why do you not joyously obtain
It ? Quite at hand have you this treasure — enjoy
It abundantly. Approach the Sacred Communion
with the avidity of a man covetous of obtaining
a great treasure.
Second Point. — At the Time of Communion.
Paul called the riches of this world offal, and
justly so, for in dust they all end, and being cor-
ruptible, they leave their foolish lovers mocked —
soiling the heart with vices. It would be mad-
ness, and very great madness, to load your bosom
with clay if it were in your power to cover
and weigh it down with rich jewels — to carry a
burthen of earth when you could have one of gold.
Thus act the children of this generation ; bastards
as to all that is eternal, they despise the treasure of
the Altar, honouring the dust of the world.
Oh ! do not be so senseless and of such a low
mind as to lose a treasure in each Communion for
a sordid interest, for a filthy pleasure, for a sense-
less act of slothfuliress, but approach with eager-
ness, and you will return with happiness.
Third Point. — After Communion.
How delighted is the man who finds the hidden
treasure, and more so if in him cupidity and poverty
predominate ! How eagerly does he set about its
discovery ! With what pleasure he enjoys it ; gazing
upon it, scarcely believing what he sees, and not
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SANCTUARY MEDITATIONS .
trusting to the testimony of his eyes, he satisfies him-
self by touching it with his hands. He employs all
his senses and faculties without diverting his
thoughts for a single instant on any other object,
losing nothing, filling his bosom to the utmost. The
burthen is his comfort, and his sorrow is that it
weighs no heavier. He returns over and over again
from his house to the field without resting, so long
as there may remain anything to be carried away,
emptying his bosom and filling every coffer, return-
ing to load himself many times, seeking more and
more, seeking over again where he had already
sought, for he is laying in a treasure indeed, and one
to last him all his life.
Soul ! you who found this most precious rich
treasure, as hidden as it is sacramental, in the
pasture of the Altar, with what love should you
return to obtain It, with what attention uncover It,
with what eagerness receive It, with what delight
enjoy It ! But, alas ! you know not the wealth you
possess, you do not know what is its value, or how
much it concerns you. Pass and repass the road in
frequent and devout Communions, and you will be
enriched ; come and finish to divest yourself of your
tepidity, that enemy of wealth, for you must needs
amass much for yourself, so as to last you for all
your life, and that an eternal one, in peace and in
happiness.
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THIRTIETH MEDITATION.
129
Fourth Point. — In Thanksgiving.
How joyfully does he who found the treasure
estimate his happiness ! Each day does he renew the
remembrance of his felicity, ever keeping present to
his mind that first joy, valuing during the whole of
his life that moment when he came out of his
misery, consecrating eternally that happy day,
marking it with a jewel, and that a precious one.
How grateful is he to the one who gave him the
news, and though he may not give him of his riches,
he renders him abundant thanks, recounting many
times his felicity to his intimate friends, and con-
gratulating himself with them on his good fortune.
O my soul ! if you comprehended your bliss, how
you would appreciate it ! If you attained to under-
stand the infinite excellence of this hidden manna,
which is manna to the taste, and purest bliss in its
fortunate discovery, what thanks would you render
the Lord ! Repeat its memory each moment ; fre-
quent it every day. Remember that it is an infinite
treasure which never fails, but each day you will
find it whole, and ever the same. Prove yourself
grateful to the Lord, Who reserved it for you ;
take care you do not lose it through ingratitude, nor
rate it low through underestimating its worth ; live
on it all your life, which will be to live to God for all
eternity. Amen.
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THIRTY-FIRST MEDITATION.
On approaching the Holy Communion with the fervour of the
two blind men whom our Lord enlightened*
First Point. — Before Communion.
Consider this fervent blind man of Jericho, who,
to obtain the sight of his corporeal eyes, arms and
arrays himself with the light of faith. He sallies
out seeking the Saviour, undeterred by the fear of
any obstacles he may meet, and unrestrained by
slothful excuses of impossibility. He sees that he
does not see, and sees that which it concerns him to
see, and therefore quits his house, first leaving him-
self. He has no lack of tongue for crying out, though
he may lack sight to see ; and he who has tongue for
confessing his evils will obtain their remedies. He
couples the omnipotence of Jesus with His mercy,
and thus calls upon Him, insisting on His ever-
healing Name. * Jesus,’ he says, * Son of David the
meek, Thou wilt not be otherwise than merciful.
Jesus, Son of David, to whom was promised the
Saviour, give me health. Lord, be merciful to me !
Thou art an Infinite God, and I am a miserable
creature. Thou art my Creator, Thou must also
be my Helper. Thou, Who hast granted me that
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greater gift, my being, grant me the lesser one, my
sight; be not in my regard a hidden God, Thou
Who art so known in Judea.’ In this manner he
diligently sought his cure with loud cries of prayer.
Imagine yourself blinded by your passions with-
out seeing what most concerns you, without knowing
your God and your Lord. Great is the blindness of
your ignorance, greater that of your sins, for behold
and see, blinded soul, that here you have that same
Jesus and Saviour — if not in Jericho, at the altar.
Cry loudly if you desire to see, pray if you wish for
health, and obtain so great a favour, for he who
has the tongue for asking pardon will assuredly reach
heaven. Run, guided by faith, call on Him no
longer as the Son of David, but what is better,
* Jesus, Son of Mary, be merciful to me !’
Second Point. — At the Time of Communion.
The Saviour, drawing nigh, approached the blind
man — a great happiness indeed is it to be near the
Lord — and though he could not see Him with the
eyes of his body, he perceived Him with the eyes of
his soul. He, availing himself of his voice, who
could not make use of his eyes, strengthened it
with the voice of his fervour, breaking forth with the
cry of hope. ‘ Jesus,’ he exclaimed, which was to
say, ‘ Fountain of health and of life ! let there be one
drop for me ; for if Thou, Lord, art not my remedy,
who shall suffice ? I will not be so accursed as to
confide in mortal man, for creatures do not give
sight, rather they destroy it!’ Those who went
9—2
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before him, angry with his cries, rebuked him ; not
feeling his miseries, they bade him hold his peace.
But Jesus listened to him, and he cried out much
more : ‘ Lord, have mercy on my misery ; if I can-
not see Thee, Thou canst look on me.* ‘ What wilt
thou ?’ asked Christ, that the blind man might be
more sensible of his necessity and its remedy ; but
he answered : ‘ What can I wish for except to look
on Thee, for in Thee I shall see everything, my God
and my every good !’
Listen, soul ! To-day that same Lord speaks to
thee, asking thee : ‘ What wilt thou V Beseech
mercies of One Who invites you with His Body and
Blood, for what will He not bestow Who gives all ?
* I am your Goal, fix on Me your gaze ; I am your
Centre, repose in Me.’ ‘ What wilt Thou ?’ demands
the Lord ; and do you answer Him thus : ‘ What can
I desire but Thee Thyself, to see Thee and enjoy
Thee, to receive Thee and be received by Thee ?
Close my eyes to vanity, opening them alone to
Thee, Who art my Centre/ ‘ What wilt thou ?’
which is equal to saying, ‘ Dost thou know what it
it is to communicate ?’ i Discite quid fecerim vobis
Third Point. — After Communion.
The Lord showed Himself no less merciful with
the man who was blind from his birth, but He
acted more mysteriously ; for although able to cure
him with merely one word, He took clay and spread
it upon his eyes, making a salve of what would seem
to be an obstruction, mixing it with His spittle, with
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which He turned it into a clod of Heaven, forming
out of what had been an ill a remedy, desiring that
from the dust of His humility should come the clay
which would effect the cure, opening the man’s eyes
when He seemed to be obstructing them most. With
this paste, and by washing them afterwards, the
blind person obtained so good a sight that he was
able to see all he could desire.
Reflect, now, on the advantages of His favours in
your regard. He does not apply clay mixed with
spittle, but His own Body mixed with His Blood,
and full of His Divinity. Lay Him, then, not only
over your eyes, but within your bosom ; place Him
on the eyes of your soul with knowledge and love,
acknowledging that to grant you your sight He
gives you His own very eyes. Look, now, with and
through the eyes of Christ, speak with His tongue,
walk with His feet, live in His life, saying with
St. Paul, ‘ I live now, not I, but Christ liveth in me.’
He it is Who sees and Who speaks in me. Reflect,
that if the spittle of the Lord worked so efficaciously
that it gave sight to the blind man, what will not be
effected in a being who feeds on the Body and Blood
of the Lord, united with His Divinity ?
Fourth Point. — In Thanksgiving.
So rejoiced was the blind man at having received
his sight, that he gave great bounds of joy, running
to the Eternal Crown. He returned to the Lord in
gratitude for so great a mercy, and looked on Him,
which was to gaze on all that has to be seen, employ -
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ing his tongue in giving praises, confessing Him to be
his God and his Lord, in spite of those blind men
who were blinded through envy. He prostrated
himself on the ground, glorifying his Redeemer ;
he fell on his knees on that very earth which had
been laid on his eyes, adoring his Creator and laud-
ing his Physician; and as often as he would open his
eyes to see, so often would he open his mouth in
thanksgiving for the favour he had received.
Oh, with how much greater reason should you,
my soul, render thanks to the Lord for so Divine a
favour ! Ever have your sight fixed on the Lord,
that He may free your feet from the ties of Satan ;
and as you have the eyes of faith to see and know
your God and Lord in that Host, let your endeavour
be to become all tongue, so as to celebrate and
glorify Him for all eternity. Amen.
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THIRTY-SECOND MEDITATION.
On receiving our blessed Lord in the manner in which He was
welcomed in Zachary’s house.
First Point. — Before Communion.
Contemplate to-day the humility of Mary, the
devotion of Elizabeth, the astonishment of Zachary,
the joy of John, and the mercies of the Child-God.
Consider how unprepared must Elizabeth have
judged her house to be for receiving the King
of Heaven Who entered into it. Incredulous was
Zachary of the favour, and dumb to proclaim it. The
maternal enclosure of the infant John would have
little availed to hold him, had he not been held in the
prison of sin. Elizabeth, rendered helpless from her
advanced age and from being great with child, was
prevented offering due homage; and seeing this, she
resorts to the expedient of timidity, shrinking int©
her humility, knowing that to be the greatest pre-
paration for receiving such great guests, and in this
way she supplied, by humiliations, the deficiency of
preparation.
Ponder, you who are to communicate, how to-day
that same King and Lord comes to visit your house.
If, then, He was hidden in the Virginal womb, here
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He is concealed in a Host ; if there under the veils
of purity, here under the accidents of bread. Reflect,
how unprepared He finds you, and how deficient in
all the virtues with which this Lord wishes to. be
surrounded. Take the expedient of humility, be filled
with astonishment that the Lord Who occupies the
heavens should desire to be housed in your breast ;
shrink within yourself with far greater reason than
Saint Elizabeth, and provide by humility for your
lack of devotion.
Second Point. — At the Time of Communion.
‘Whence is this to me/ cried Saint Elizabeth,
though a cousin of Mary and a Saint, ‘that the
Mother of my Lord should come to me ? When did
I merit such happiness, I less than a slave, she the
Queen of the Heavens ?’ Great word this of Saint
Elizabeth, worthy example to those who communi-
cate, ‘ Whence is this to me Y With these words
should you commence, O my soul, when you
welcome so high a Lord, repeating them many
times. Whence to me, a vile worm, a miserable
sinner, a deserver of hell — to me full of sins, un-
grateful, base, and unthankful, to me, a worm of the
earth, to me, dust and ashes, to me, nothingness,
and even less than nothing? And that the very
God Himself should come, that Infinite, immense
and eternal Lord, not only to my house, but into my
breast ; that He should enter not only within my
doors, but within my lips ; that He should penetrate
not only into the most hidden retreat, but reach my
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heart ? How is it that I am not confounded ? how
do I not faint away? Without doubt I am truly
insensible.
Third Point.— After Communion.
Ponder on Saint Elizabeth’s manner of welcoming
her guest Mary, and how the infant John pays
homage to the Child-God, in this house everything
being in harmony, and no one slothful. The instant
John feels himself freed from original sin he leaps
in his eagerness to approach the Lord, as though
he would say : * Oh ! come to me, my God and my
Lord ! Oh ! do what is requisite that I may be
able to approach Thee.’ How he would have em-
braced Him, pressing Him closely, and have followed
Him if he had been able ! His will was at once
made manifest, for when Saint Elizabeth heard the
voice of that purest ewe lamb, John acknowledged
the Lamb of God, Who takest away the sins of the
world, by bounding with leaps of delight, for there
is no joy like that of being freed from sin.
Reflect, you who have received the Lord, that if
John could not be contained in his mother’s womb,
through joy at feeling that his father’s house held
the Infinite God, what bounds of joy should you not
give in the paths of virtue, reaching even to life
eternal, you who to-day have received Him within
your very breast ! If John was so gladdened at
feeling himself near to Him, how much should you
be consoled, you who possess Him within yourself!
But, alas ! you neither feel nor know Him. There
the Lord remained in the womb of His most holy
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Mother, here He passes into your bosom. John
could not at once approach the Lord, though he
made great efforts, and you approach so near to
Him that you unite yourself sacramentally to Him.
Saint John desired to imprint his lips on the feet of
that Lord the latchet of whose shoes he later on
felt unworthy to loosen, and you receive Him with
your lips, putting Him into your mouth, to eat and
swallow Him ; endeavour, therefore, to live in Him,
with Him, and for Him.
Fourth Point. — In Thanksgiving.
Everyone remained full of joy and gratitude,
Elizabeth testifying both to her humility and the
favour which filled her with the Holy Spirit, and
to His mercies, exclaiming aloud as she returned
thanks. The infant John no less rejoiced, for
though he could not cry out, he made himself felt by
his leaps — he who was to be the voice of the Lord,
and ever afterwards employed himself in His Divine
praises. The Virgin Mother sang, lifting up her
voice, magnifying the Lord, the Worker of mercies
and of wonders.
Soul, be not struck dumb in the midst of so many
voices of praise ; be yours the voice of exaltation
with John, not the dumb silence of Zachary. Open
your mouth in thanksgiving, for you have received
the Holy Eucharist. Do not be silent like those who
dwell in the solitude of the mountains, but be like one
who belongs to the celestial court, full of gratitude
and praise. Lift up your voice with Elizabeth, leap
with John and exalt Him with Mary most holy !
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THIRTY-THIRD MEDITATION.
Oa no room being found in Bethlehem to receive the Child-God
— applied to the Holy Communion.
First Point. — Before Communion.
Consider the bad dispositions of the inhabitants of
Bethlehem : they received not into their houses One
Whom they should have welcomed into their inmost
hearts. Pride and cupidity had taken complete
possession of them, and therefore no room was left
for such a poor humble guest. They offered not
even a corner to Him to Whom they should have
offered their whole hearts. His kinsmen, blinded to
their own interest, saw not the good that was coming
in at their doors, for those who see not their God in
the person of the poor, know not their God made
poor.
Listen, my soul ! for to-day that same Lord comes
to knock at the door of your house ; if then He was
hidden in the virginal enclosure, here He is enclosed
in this Host. Disengage, then, your heart of every-
thing that is of the world, and make room for all
Heaven, for a heaven of heavens should be the
bosom wherein this Infinite Child is to be housed.
Endeavour, then, to adorn it with humility and with
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poverty of spirit, for these are the jewels which are
so prized by this mighty Guest Whom you are
expecting.
Second Point. — At the Time of Communion.
The pilgrims of Heaven seek a corner of the world
to shelter them and do not find it ; they are unknown
because those around them are ungrateful, nor do
they deign even to look at or listen to them. Behold,
here no room is to be found in the world to hold
Him for Whom even the heavens are too narrow, and
yet vile worms, for whom there is no place in Heaven,
find the world too little for themselves. Contemplate
the Virgin going from door to door, and finding them
all closed, when so wide open are flung the portals of
Heaven. She passes from the door of a relation to
that of an acquaintance, all pretending that they
knew them not, asking, ‘ Who art thou ?’ The
Virgin would reply that she was a poor pilgrim,
espoused to a poor carpenter ; and on hearing of so
much poverty, they would shut the doors in their
faces. Speak not thus, dear Lady, for the world
comprehends not this language ; say that thou art
the Princess of the earth, the Queen of Heaven, the
Empress of all creation.
But, O my soul ! those glorious titles abide at
your door, for behold to-day this same Lady comes
knocking to ask you for shelter, for room wherein
the Child-God may be born. Be careful what you
answer her, for often have you denied her entrance,
with more rudeness than the people of Bethlehem,
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forasmuch as you have more faith. Enkindle your
faith, then, and consider that the same Child-God
Who then went seeking wherein to be born here
seeks those who will receive Him ; there He was
enveloped in virginal veils, here in pure white
accidents. At the doors of the heart He calls, and
there is no one to answer Him, He finds no one to
receive Him, the beloved of the Eternal Father, the
desired of the Angels ! Come, my soul, arise from
the couch of your tepidity, quit your worldly delights;
arise, do not become slothful, else He will pass on to
a more blessed abode.
Third Point. — After Communion.
The Incarnate Word had no place wherein to be
born. Oh, how the Angels would have sheltered Him
in the midst of their winged hierarchy ! But that
happiness is conceded to none ; it is reserved for you
alone. Oh, you who attain to communicate, offer
this Sacramental Child your bosom for an abode ;
tear open your interior, and let the surroundings
of your heart be Its swaddling clothes ! Tired out
and feeling slighted, the Mother and her unborn
Child retire to a stable, which the Lord made His
abode, on account of its poverty and humility.
Here they are received by the beasts with humanity
whom men had turned away so cruelly. The Mother
laid Him in a manger, alternating it with her lap.
Amid the straw she lays that finest of wheat, and
invites everyone to come to the House of Bread,*
that all may eat.
* Bethlehem signifies ‘ House of Bread.*
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Soul ! be not more insensible than the brutes ; the
ox acknowledges its King, do you know your Master ?
Gaze on Him with a lively faith, and you will find
that the same Infant Who was laid in the manger
really and truly is here on the altar ; and that, how-
ever much you might there have approached to
embrace and fondle Him, here you actually feed
upon Him! There you might press Him to your
bosom, here you put Him inside it. Allow Him,
then, to be born in your heart, and let all your
powers serve Him, some loving, some contemplating
Him, but one and all adoring and serving Him.
Fourth Point. — In Thanksgiving.
There was found on earth no one to receive the
Child-God, and when He was born there was no one
to offer Him homage. It was necessary that the
attendants of the court of Heaven should come
down and proclaim glory to God and congratulate
men of goodwill, announcing to them their happi-
ness.
Soul ! to-day Heaven itself has been transported
into your breast, the Eternal Word from the bosom
of the Father into your interior ; from the lap of His
Mother He has come into your heart. How is it
that you do not become all tongue to sing His
praises, and that you do not melt away into tears of
tenderness ? It is unbecoming that a mouth which
has tasted such food should remain closed; lips
that have been bathed with the tears of an Infant
God, how is it that they remain so parched ? Beg
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of the Angels to lend you their tongues, in order
that you may imitate their praises. Pray, sing, cry
out loudly, saying, ‘ Be all the glory for God, and
for me the fruit of peace together with a good and
devout will.’ Amen.
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THIRTY-FOURTH MEDITATION.
On receiving the most Blessed Sacrament as a grain of wheat
sown in your heart.
First Point. — Before Communion.
Consider that the celestial Husbandman is not only
pleased to sow His Divine Word in the hearts of the
faithful, but also desires to sow the Sacramental
grain in their interior. It is usual with the careful
labourer, before he consigns the fertile seed to the
fruitful bosom of the earth, to dig and cultivate the
ground much, rooting up all the noxious weeds, that
they may not encumber it, burning the thorns, that it
may not be choked by them, removing the stones, so
that it may not be buried under them, for many
obstacles occur before it commences to grow, and
many after it springs up.
Reflect, that to-day, for thy great happiness, the
most fecund of grains and the richest seed of Heaven
is to be sown in the lowly earth of thy breast, and
in the pasture-field of thy heart. Endeavour, then,
to prepare and till the ground before thou receivest
it. Water it with tears to soften it ; pluck up its
vices by the very roots, that they may not encumber
it ; consume the thorns of cupidity, that it may not
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be choked by them ; remove all troublesome cares,
that they may not hinder it ; take up the stones of
thy hardness and coldness, that it may not be buried
under them. In this manner, having thy interior
well disposed and perfectly disengaged, thou mayest
receive this generous grain, which by grace is to
fructify, and which is to nourish thee with eternal
life.
Second Point. — At the Time of Communion.
Having thus prepared the soil, the diligent sower,
rising early, goes into his field, and with liberal
hands strews the finest grain from his granaries ; the
earth, receiving it in its soft bosom, enwraps and
gives it life. The rain bestows moisture, the sun
heat, the air breath. The fertile grain soon com-
mences to give signs of life by coming up to the
light, the virtue which it encloses swelling the germ,
extending itself at the same time downwards towards
a good depth, by spreading its roots with which to
support itself, and also soaring high, that it may
glory in luxuriant verdure.
Reflect, that to-day the diligent Cultivator of your
soul transports from the Divine bosom into your
ground the most supersubstantial grain, the delight
of heaven itself. Into your breast has it fallen ;
encircle it with fervour, water it with tenderness,
swell it with devotion, animate it with a lively faith,
cover it with your hope, guard it with an ardent
' charity, that, taking deep root in your interior
through humility, it may grow up luxuriantly in your
soul, and be crowned with the fruits of glory.
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Third Point.— After Communion.
Greatly to be admired is the gentle firmness with
which the grain of wheat, taking hold of the earth,
penetrates its depths, breaking through the crust,
throwing aside the clay, that it may not become
soiled by it, and fills the surrounding air with its
vigorous life. Overcoming all the difficulties which
contend against it — the hoar-frost which would blight
it, the snows which would cover it, the ice which
would deaden it, the winds which would tear it — and
triumphing over every obstacle, it rises, grows, and
stands prominently forth. Then does it change the
green of its emerald luxuriance for the russet colour
of the ears which* it crowns with gold, the beards
forming the points. How lovely does the harvest
look ! at one time fair by its verdure, and later on by
its gold tints, cheering the eyes of the beholders, and
more so of the owners who are to reap it.
Reflect, that if all this is worked by a little
material grain of wheat in a little earth, what will
not the grain of Sacramental Wheat work in the
bosom of him who worthily receives It? Give It
room, that It may take firm root in your interior and
grow through your powers, swelling in your heart,
animated by your will, and crowning your spirit with
the fruits of grace. Oh, how beautiful looks the field
of your heart, teeming with the rich harvest of so
many and such fervent Communions ! What a lovely
sight for the Angels, and how pleasing to your great
Owner, Who is God I Run in contemplation to see
it, and with great joy enjoy it ; fill your soul with
garlands of virtue and crowns of glory.
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Fourth Point. — In Thanksgiving.
With what delight do the reapers take hold of the
sickles ! how full of gladness do they use them !
And those who in sorrow had sallied out to strew
the seed now reap with joy; they sowed in the cold,
and now reap in the heat, proclaiming with loud
cries their delight. But, alas! like noisy churls,
they are more grasping than thankful to the Giver,
spending in profanity the time which ought to have
been employed in the Divine praises.
Soul, you who to-day comprehend the fruits of
that celestial seed, multiplied a hundredfold for
each grain, do not imitate the reapers in their in-
gratitude, but in their joy. Lift up your voice in the
Divine praises, dedicate the songs of exultation on
account of graces, to the exalting of His glory.
Make the cymbal and psaltery resound with the
tones of love, and with loud voices correspond to an
infinite liberality by an eternal gratitude, repaying
the debts of special graces by glorifying Him with
tributes of eternal worship. Amen.
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THIRTY-FIFTH MEDITATION.
Receiving the Child- Jesus banished to the Egypt of your
heart.
First Point. — Before Communion.
Consider how badly this earth accords with the
King of Heaven. The foxes have their burrows and
the birds of the air their nests, but the Lord finds no
place wherein He can rest, for the son of death and
of sin persecutes the Author of grace and of life.
How quickly is He made to leave the city of flowers
Who was born for thorns ! In His Mother’s arms
He journeys towards Egypt, the region of plagues
and of darkness. But how inhumanly those Egyp-
tians disown Him, and with what rudeness do they
receive Him, shutting their doors upon the good
which was coming to them !
Soul, to-day the same Child-God is proceeding to
the Egypt of your heart. If there He was wrapped
in swaddling clothes, here He is enveloped in the
accidents of bread. It is not terror which brings Him,
but love ; He flies not from the sons of men, but seeks
them, placing His delight in being with them. Do
not receive Him like a boorish Egyptian, but like a
courtier of heaven ; and if your heart be an Egypt,
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covered with the darkness of ignorance, full of the
idols of your desires, let them fall at once to the
ground ; let the palms rise in triumph, and the
flowers of virtue bloom ; let the fountains of grace
burst forth, and the true God be praised and
adored.
Second Point. — At the Time of Communion.
A long and wearisome journey was that of the
three pilgrims from Jerusalem to Egypt, and worse
still was the reception which they met, for they
suffered all the inconveniences of the journey, and
they had not the comforts of rest. No one cared to
house them, because they saw them so poor, and
strangers ; and if even amongst their relations and
acquaintances they had found no shelter, what must
it have been amongst foreigners to whom they were
entirely unknown! They shrank away from them
as from adventurers, saying : ‘ They must have had
some reason for flying away from their country.’ It
would have been better had they said, * from their
heaven.’ They feared lest they came to rob them of
their goods, they who came to possess their hearts.
They looked upon them as outcasts, and as they
understood not the motive, so they suspected the
worst. They knew not the hidden treasure nor the
concealed good that came to them — rather they were
fearful lest they came to rob them of land, He who
came to give them heaven itself. ‘ Where will
the pilgrim Child-God be sheltered ? Where will
He go ?’
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150 SANCTUARY MEDITATIONS .
0 Man ! to- your heart He appeals ; your bosom
does He choose for His abode. You who know Him
receive Him. Oh, He comes weeping; let your
bowels be moved to compassion. The Egyptians
have rudely shut the doors in their faces ; do you
open wide the doors of your hearts. Listen ! He
calls at your door with tears and with sighs. Hush
Him with tenderness. Banished does He come
from the bosom of the Father into your breast.
Reflect, What should be the welcome ? From the
wings of the Cherubim He is transported to the wings
of your heart, and therefore a cold, indifferent wel-
come is not sufficient. He comes in a white robe,
for His colour is purity. Give Him shelter in the
midst of your soul in emulation of Heaven itself.
. Third Point. — After Communion.
For seven years were the citizens of heaven
banished to Egypt — how unknown to men ! how
attended by the Angels ! But how little profit did
the Egyptians derive during all that time from their
company ! Thus the Lord left them as He had
found them ; and so does it occur to many when
they communicate. The amiability of the Child-
God, the gentleness of the Virgin, or, the good
manners of St. Joseph, were not sufficient to win
them over, for they were as hapless as they had
been ungrateful ; and if they ate the gods which
they adored, or invested with deity the things which
they ate, well might they at least have adored as a
God that God Who was to give Himself to them as
food.
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THIRTY-FIFTH MEDITATION . 151
Reflect how many there are who receive the Lord
in this manner, who do not attend on Him, or pay
Him homage. He comes in and goes out, and they
derive not the profit which they might. They are
deeply ingulfed in their Egypt, wedded to the
world, and so they perceive not the goods that are
eternal.’ But do not you receive the Lord in the
fashion of Egypt, for you know Him in a heavenly
manner. Enkindle your faith, and recognise Him,
for though He comes so meekly, He is the King of
the Celestial Jerusalem. Endeavour not to lose the
fruit, not of seven hours only, but of seven years of
His residence in your breast, and even of your whole
life, employing it all in Communions as fervent as
they be frequent.
Fourth Point. — In Thanksgiving.
The Egyptians manifest no sign of sorrow at
seeing that the Child-God is going away and leaving
them ; they do not implore Him to remain, they
who had no desire that He should have come
amongst them at all. They feel not His departure,
who neither cared for His coming nor appreciated
His assistance. I would not that you who have
welcomed that same Lord to-day should be so un-
fortunate and ungrateful. Oh ! what little trace
abides in some souls to show that the Lord has
dwelt with them ! How little remains of the sweet
odour of God ! and how much of the world ! What
little profit do they draw from their Communions,
when they could have gleaned so much that is
heavenly !
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SANCTUARY MEDITATIONS.
Endeavour ever to keep bright and fresh the
memory of the visit, and the abiding of this Lord
within your heart ; keep your will full of affection,
and your understanding full of grateful recognition.
Oh ! how lovely a Child you received ! Take care that
He does not go from you, remain deeply loving and
impressed with His sweet Presence. Sigh to receive
Him again, and if the first time you did not know
Him, endeavour to learn how to enjoy Him in
subsequent Communions.
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THIRTY-SIXTH MEDITATION.
The marriage feast of Cana applied to the Communion.
First Point. — Before Communion.
Consider that if in other marriage feasts every-
thing has the odour of worldly profanity, in this one
everything was characterized by heavenly disposi-
tions. It was a pious thought of the bride and
bridegroom to invite the Saviour, in order that
beginning with virtue they might secure their pro-
gress in happiness. Nor did they forget His most
holy Mother, thus securing, indeed, the Star of bliss.
The Apostles also assisted, which was a stirring
proof of the rich charity of the bride and bridegroom,
who, while lacking material opulence, nevertheless
overflowed with the spirit of generosity. This dis-
position in those who were to receive Jesus, and to
seat Him at their table, was glorious for meriting
His mercies — the merit being the greater, inasmuch
as they had so little experience of the wonders of
Christ ; for they had not yet seen Him work a single
miracle, and they deserved that His first one should
be done in their regard.
If to-day you are welcoming into your home and
into your bosom that same Jesus, Who is your
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SANCTUARY MEDITATIONS.
Lord and Master, and your every remedy, the
spouse and invited guest to the marriage of your
soul, reflect that it is necessary to furnish yourself
with as many virtues as they did, beginning with a
lively faith, followed by an ardent charity and a
firm confidence, which may induce Him to work in
you similar wonders.
Second Point.— At the Time of Communion.
It is a deep subject of consideration that in the
midst of the feast the wine should fail, and with it
the joy signified by it. Such is the usual bitterness
of all earthly pleasures which disappear in an
instant, leaving the honey on the lips, but gall in the
heart, inviting with wine and filling with poison.
The pious ones of Cana rush to obtain the delights
of heaven, which are true and everlasting, by making
the Mother their Mediatrix. This was a great
means for securing the mercies of her Son, for it is
not said that they spent time or words in represent-
ing their necessities to this Lady, because as she was
compassionate, it was sufficient that she should be
made aware of their present need. They applied to
Mary, and Mary applied to Jesus, which is in the
order of Divine Providence.
To-day, my soul, like the spouses of Cana, hasten
in search of those celestial comforts whose fountain
flows here on the Altar — a fountain which, besides
producing the best of all wine, possesses the excel-
lence of being perennial, and though it appears new,
is eternal. Leave the false pleasures of the earth,
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ere they leave you. Remember that when least you
imagine it they disappear, and God only remains;
worldly pleasures do not fill, but this Divine food
alone it is which satisfies.
Third Point. — After Communion.
The Lord, Who is ever compassionate, and is now
won over by the prayer of His Mother, quickly
makes a commencement of His Divine wonders,
as well as of His remedies for man. He turns
water into wine — that is to say, changes the taste-
lessness of the things of this world into the consola-
tions of heaven. The wine was generous, because
it was a symbol of this Divine Sacrament, and a
gift from His generous Hands, for gifts from God
are always perfect. As the guests one and all
began to obtain the miraculous wine, they joined in
its praise, not wasting a drop, everyone tasting it,
and wondering, so that all remained satisfied with
a feast which had finished with so good a relish.
Reflect that to-day the Lord works a far more
miraculous favour for the guests invited to His
Table, and one much more delicious in its flavour ;
taste and see how much richer is the wine which He
this day offers you. That other wine was the result
of His Omnipotence ; the wine He offers you here
is the work of His Infinite Love. In the marriage
of Cana the Lord bade the servants fill the water-
pots with water ; but here He lays open His side
for you to drink from that Fountain of His Precious
Blood, and if the Bride of the Canticles so greatly
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SANCTUARY MEDITATIONS .
prized having been brought by the King into the
storerooms of His wines — namely, the Divine conso-
lations — how much more ought you to acknowledge
the favour of His having opened for you to-day the
ever-flowing fountains of His precious Blood. Come
with thirst, beloved souls ! drink and be inebriated
with Divine love, and say with the chief steward,
‘ Oh, who would not have come to this table long
before now ! Oh, who would not have frequented
this divinest of Sacraments from the very beginning
of his life, and time after time !’
Fourth Point. — In Thanksgiving.
Grateful thanks to its Author were the effects
produced by this excellent wine. No sooner did
the guests know of this prodigy than they published
it abroad. But the bridal pair, feeling as powerless
to offer a sufficient acknowledgment as they felt
thankful for the favour conferred, corresponded to
the marvel by reiterated thanksgivings to Christ.
The guests also thanked with loud praises, and with
good reason, because a wine so generous, which
produces the chastest lilies, should be proclaimed
on earth and in heaven. Amongst the whole com-
pany, Mary, who was the first discoverer of purity,
returned thanks on behalf of all for having received
on that day such a favour in recompense for the
streams of purest milk which she had ministered to
her Son.
My Soul ! In order that this Lady may assist
you to work out so many advantageous favours,
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supplicate her by increased thankfulness; for the
greatest of all marvels in perfection are not fulfilled
without especial praises of thanksgiving. Oh ! that
gratitude would correspond to grace! for, indeed
if that miracle was the first of the signs of Christ,
this Blessed Sacrament of His love is the seal of
His affections and the triumph of His love.
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THIRTY-SEVENTH MEDITATION.
Receiving the lost Child- Jesus, Who is found on the altar.
First Point. — Before Communion.
Meditate to-day how afflicted such a Mother
must be without her Son — and such a son ! She
is as disconsolate as she is lonely, the loneli-
ness she endures of itself doubling her sorrow
because she misses Him Who is to be her consola-
tion for all other losses. She cannot rest, for with-
out Jesus there is no being satisfied; she can take
no comfort, for there is nothing which can supply
for the want of God. It is said that eyes which see
not do not break the heart, but here she sees not,
and her eyes are fountains of tears, because their
light is wanting ; she breaks out in tender sighs —
enticements for her absent God ; she well knows the
value of what she has lost, and thus employs all her
diligence in seeking Him.
Reflect, my soul, that if merely losing Jesus from
her sight caused the Mother such great grief, what
sorrow can suffice for the loss of Him and His
grace ? And even should your unhappiness not be
so great as to have lost Him altogether, neverthe-
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less weep that He should have absented Himself
from you through your own tepidity. Hasten forth
quickly on the wings of desire in search of Him;
call Him with sighs — let it cost you at least a tear
to find Him ; and if the Virgin had no rest until she
had found Him, do you, when you have found Him,
receive Him and rest in the sleep of contemplation.
Second Point. — At the Time of Communion.
The Virgin Mother went out seeking her Child-
God, as much desired as He was loved. She sought
Him, not like the spouse on the couch of His rest,
but amongst the mountains of myrrh. She goes,
that solitary dove, in search of her absent Love.
His voice has been heard in the land, for the time of
mortification has come. Bleating goes that guileless
ewe-lamb, asking for the lambkin of God, for once
before had Herod, that cruel wolf, desired to devour
Him. She questions His relations and acquaintances,
for they ought to be able to give some tidings of
Him. Then she hastens to the Temple, and she has
judged rightly, for a good son is sure to be found in
the house of his good Father.
Learn, Soul, this discipline and the manner of
finding God. You will not meet with Him in the
noise of the streets, and still less in the bustle of the
market-places, nor among worldly friendships or
relations, but in the Temple, which is the house of
prayer. Let, then, the Church be your centre, seek
Him in the Tabernacles, for there His love keeps
Him imprisoned. Let your pleasures cost you tears,
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and your comforts sorrow ; call Him with sighs, and
you will obtain His favours.
Third Point.— After Communion.
The Virgin enters the Temple, and discovers in
the midst of the doctors the Wisdom of the Father.
Her joy has now repaid her sorrow. Blessed are
they who weep, for they shall be richly consoled.
The rising Sun wiped the tears of the Aurora,
calming that deluge of tears when the Ark of peace
appeared. Great is the joy of finding God at the
moment that He is recognised by the one who
desires Him. What a tender embrace did she give
Him ! How she must have pressed Him to her
bosom, saying with the spouse, ‘ A bundle of myrrh
was my Beloved when lost, now as a nosegay of
flowers between my breasts will He ever abide !’
Three days did it cost her to find Him, and in them
she poured out thousands of sighs, tears, searchings,
prayers and sorrows, that she might better appre-
ciate the treasure she had found. Reflect, my soul,
that it does not cost you so much to find this Lord,
for you have Him whensoever you wish, and always
on the Altar ; see how near at hand He is, and to
your mouth. But I would not wish that this very
facility of finding Him should be an occasion for
you to undervalue the gift; I speak not now of
losing Him. Receive Him then to-day with the
affection and tenderness of His most holy Mother ;
seal your lips on Him, for you are not only per-
mitted to adore Him, but to feed upon Him ; not only
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THIRTY-SEVENTH MEDITATION . 161
to embrace but to receive Him as food, keep Him
within your heart and enclose Him in it. Repeat
with the Spouse : ‘ A bundle of myrrh is my Beloved
to me ; between my breasts He will abide ’ — the. one
being the understanding, the other the will ; the one
contemplating Him, the other ardently loving Him.
♦
Fourth Point. — In Thanksgiving.
The Virgin Mother, being ever as grateful as she
was gracious, must have returned intoning a new
canticle to God for having restored to her again her
beloved Jesus. She flew on the wings of a loving
heart, and she returned with the cries of a grateful
throat, praising the mercies of the Lord, con-
gratulating herself with the Angels on her happiness
in having found the Grace of all graces, and the
Fountain of them all. How jealously must she for
the future have watched and guarded her Child-God,
never losing sight of Him, and forestalling by thank-
fulness the risk of losing Him again !
Oh, my soul, you who to-day have found this
same Lord on the Altar, attended by pure souls
joined with the Angels, surrounded by wise Cherubim
in place of the doctors, you who find yourself with
the Child-God within your bosom, what canticles
should you not sing ! Let your appreciation of the
treasure found be known by your gratitude ; be not
ungrateful if you do not wish to be unhappy. Take
care that you do not lose Him again, thus incurring
the risk of losing Him for ever ; keep Him within
your heart, for He is all your riches ; be careful not
to open its doors to sin, for this would rob you of Him.
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THIRTY-EIGHTH MEDITATION,
On the banquet in the desert where the Angels ministered to the
Lord, applied to the Sacrament.
First Point. — Before Communion.
Contemplate Christ our good, how He retires
from the noise of the world to commune with His
Eternal Father, fasting forty days, to teach us to
join mortification with prayer, the two wings with
which to fly to the kingdom of God. For what the
body lacks in food is replenished in the spirit by
Divine consolations. How good a preparation is
this of prayer and fasting — desert and heaven,
austerity and contemplation — for meriting the favour
which the Eternal Father sends Him, and which the
Angels bring, as they also bring it to those who live
like the Angels !
Study, soul, what that is which your Divine
Master is teaching you by His example. It is
necessary to furnish yourself with the safeguard of
virtues in order that you may sit at the table of His
delights. Fly from men that Angels may favour
you ; let your conversation be in Heaven, for you
are nourished with its Bread ; deny yourself the
viands of earth that you may with greater relish
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THIRTY-EIGHTH MEDITATION. 163
enjoy celestial food. Seek to obtain a great love of
retirement, of prayer, of mortification, of austerity
of life, and you will enjoy with delight this Divine
banquet.
Second Point. — At the Time of Communion.
Not only was the reception of the gifts of Heaven
preceded by a fast of so many days, but by the
achievement of three signal victories against the
three greatest of enemies, thus teaching us that we
ought to conquer before communicating, and that
victory goes before the triumphal celebration. Let
the flesh with its feastings be conquered, the world
with its riches, and the devil with his pride ; let our
whole lives be a victory over the delights of interest
and pride.
The Lord did not accept the false invitation of
the devil, and so He obtained that Angels should
minister to Him : the one offered Him stones for
bread, and these presented Him with bread instead
of stones. Let him be seated at the King’s table
who has conquered kings.
Consider yourself to-day in the desert of this
world, and invited to the Bread of Heaven. It is
at the King’s table that you are to be seated ;
examine, therefore, whether you have conquered
kings, the vices which have reigned in you. Ap-
proach not fettered with the irons of the captive to
the table of the liberty of the Son of God. He
who is to feast with God, and of God, is not to come
filled with the food of the world, for you would not
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relish the bread of Angels if you came gorged with
the stones of Satan.
Third Point. — After Communion.
The Son of God suffered hunger as a man, but
the Eternal Father, Who sent His prophet a loaf of
bread by a raven, to-day sends His beloved Son food
by His winged ministers. What food this was is
not mentioned; that remains for your contempla-
tion. Assuredly bread would not be wanting where
Angels intervene ; moreover, where there is a
famished Son, and one so beloved, this Divine
Father would have far surpassed the father of the
Prodigal. But however dainty that food of Angels
might have been, it never could equal that which
is offered you to-day by the Lord of the Angels
Himself, for He has invited you, and He bestows
Himself on you as food.
Reflect with what joy would you have sat at the
side of the Lord in the desert, with what delight
would you have partaken of that bread which came
down from Heaven ; but animate your faith, and
comprehend that here you possess the same Lord —
with Him you eat, and of Him. He is the One
Who invites you, and He is Himself the banquet.
Oh that you would partake of Him as hungrily as
the Lord hungers for your heart ! Behold, it is a
gift of Heaven ; eat it with zest — eat like an angel,
for the Angels serve you, envying you whilst they
are serving you.
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Fourth Point. — In Thanksgiving.
The Lord returned thanks as a Son to Him Who
had proved Himself so good a Father — by eternal
gratitude to One Who was eternal and perfect, by
gratitude also to One Who was so liberal. Raising
His eyes to Heaven, as He had done at other times,
and elevating those of His Soul, He fixed them on
those liberal hands of His Father, celebrating desire
with power, whilst the understanding comprehended
how to value with accuracy what it perceived; and the
will attaining its object by ceaseless acts of affection,
He would intone hymns which the angelic choirs
would continue, employing all His strength and
power in returning thanks for the benefits of which
all had partaken.
Imitate, O my soul, this Lord, in giving thanks,
for in receiving favours He thanks the Eternal
Father for having treated you as a son. Let many
canticles of praise resound in a mouth which has
received the Eternal Word as its nourishment,
filling your heart with gratitude, and let your lips
speak from the abundance of your heart, showing
throughout all your powers the vigour which they
have derived from this Divine food.
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THIRTY-NINTH MEDITATION.
On receiving the Lord with the triumphal palms.
First Point. — Before Communion.
Mark how the humble ones go out to receive the
humble Jesus, the poor to meet the poor One, the
children, the lowly, and the meek to greet the Lamb,
all bearing olive-branches prophesying peace, and
with palms announcing victory. The rich ones do
not venture out, being detained by the manacles of
gold, nor the proud, who worship the idol of their
vanity, nor the luxurious, whose god is their belly.
The humble are those who shall bear away the
palm, and even heaven itself; they strew their
garments on the ground, that the Lord may tread
on them, for the poor, as a rule, give more in their
poverty to God than the rich, who bestow most on
the world.
The Lord perfects His praise in the voices of the
little ones, who, still with the milk of guilelessness
on their lips, speak the truth, flattery being far from
them ; in this manner, all the triumph of Christ is
composed of humility, poverty, innocence, guile-
lessness, and truth. O soul ! you who are to re-
ceive the same Lord in your breast, be careful to
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THIRTY-NINTH MEDITATION. 167
meet Him with the triumph of virtues, for there is
no disposition more acceptable to the affability of a
God made man than the humility of the Apostles,
the simplicity of a lowly woman, the innocence of
children, and the poverty of a few fishermen.
Second Point. — At the Time of Communion.
‘ Who is this One that cometh in with so noisy a
retinue ?’ demand the proud ones ; and the humble,
who know Him better, reply: ‘This is Jesus, He of
Nazareth.* They would have given a sufficient
answer if they had said * Saviour and beautiful
but let the Royal Prophet respond and exclaim :
‘ This One Who comes riding on an ass is the One
enthroned on the wings of the cherubim.* Let the
Spouse speak : ‘ This fair One in His robe of inno-
cence, and ruddy with His charity, is the chosen
amongst thousands.’ Let St. Paul speak and say:
‘ This One to whom the people do homage is the
adored One of the Angelic choirs.’ Let Isaias
exclaim : ‘ This One Who is surrounded by infants
is the God of armies.’
But you, O my soul, demand : ‘ Who is this Lord,
Who to-day comes entering into the recesses of my
breast, triumphing into my heart ?’ Listen to faith
who answers you : ‘ This One Who comes enclosed
in a host is that boundless God Who is not con-
tained in the universe ;’ this One Who enters under
the veil of the accidents is the mirror in which the
Eternal Father delights to see Himself reflected;
this One Whom all your powers adore is the One
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Whom the winged hierarchy worship. If the
people from the towns who knew Him not thus
court Him, if the children thus receive Him with
acclamations, with what adornment then should you
receive Him, with what splendour place Him on the
throne of your heart !
Third Point. — After Communion.
The whole city was moved, some admiring the
triumph, others lauding it; let then your whole
interior be moved, the understanding by admiration,
the will by ardour ; let your heart be filled with joy,
and your interior with tenderness ; let your tongue
break out in cries, and clap your hands. If there
they strewed their garments on the ground, do you
cast the surroundings of your heart at His feet.
There they waved to and fro hallowed palms ; do
you raise the victorious palms of your vanquished
passions, sprays of interior peace. The tender
infants left the breasts of their mothers, and with
lisping tongues praised their Creator; do you re-
nounce the breast of your unnatural stepmother the
world, and employ your lips in song, saying : * Blessed
be Thou, my King and my Lord, Who cometh
triumphing in the Name of the Lord; be Thou as
welcomed in my interior as Thou art desired of my
heart — the triumph of my soul and all its powers,
consecrating them anew to-day to Thy greater
praise and homage.*
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Fourth Point. — In Thanksgiving.
But, alas ! after having been so acclaimed by all,
Christ was received by none ; no one was found to
offer Him even a corner in their homes, nor a place
at their tables; all their praise ended in exclamations,
none extended to deeds. They abandoned Him in His
necessity — yea, those very persons who had joined
Him in His triumph : and in an instant all the children
had disappeared, not a single one remained. Thus
in a moment do all human favours vanish ; the Lord
alone remains in His Father’s house, which is ever
open to His children.
Oh what a good occasion, my soul, this is for
you to approach and offer Him your lowly abode !
You received Him with applause, then court Him
with perseverance. Offer Him your house, for being
so great a King, He will send the food and seat you
at His side, and in place of the milk of infancy which
you left, He will give you the wine of the strength of
manhood. Let the mouth that has been closed to
profane delights be opened to the Divine praises,
and the tongue which has received Him be con-
stantly employed extolling Him ; let your taste
correspond with a just thankfulness. Be not you
amongst those who to-day receive Him in triumph,
and to-morrow drag Him forth to crucify Him.
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FORTIETH MEDITATION.
In which is compared the good disposition of St. John with the
bad disposition of Judas at the Lord’s Supper.
First Point. — Before Communion.
Meditate on the evil disposition with which Judas
approached the sacred Communion, and how well
prepared was St. John. The first was an infidel and
a traitor, whose interior repelled its food, whilst the
beloved John and faithful disciple rested his head on
his Master’s breast. Judas, blinded by his cupidity,
bargains to sell the bread of Angels to the devils ;
but vigilant John, with his eagle eyes, guards it as
he gazes in contemplation on that best of bosoms.
Judas barters the food, exchanging the most Divine
of favours for the most inhuman of all ingratitudes,
and John remains tranquil, reposing on the breast of
his Master.
Reflect how often have you approached the sacred
Communion like Judas, and how seldom like John;
how desirous of terrestrial goods, how given up to
vile pleasures ! With treachery in your body, barter-
ing for a vile interest, an infamous revenge, a filthy
desire, the riches of all the heavens, the Lamb of
God, the joy of the Angels. Take warning, and
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FORTIETH MEDITATION .
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endeavour for the future to approach, not perfidiously,
like Judas, but like John, true valuer of the Divine
favours, obtaining happiness, and enjoying its gifts.
Second Point. — At the Time of Communion.
Judas, when he has enclosed the Lamb of God in
his impious interior, goes out and barters a heaven
for a hell. He reposes not like John, for there is no
rest in sin ; and from having been made a favoured
disciple of the Lord, he becomes a leader of His
enemies. He goes out from amongst the greatest
friends, and proceeds to His enemies. To such
extremes does he reach who falls from so high a
position. * What will you give me for that Man V he
asks them ; ‘ for little indeed will I sell Him to you.
Give me what you choose, and He shall be yours.’
And His enemies would make answer : * As to His
worth, He would be dear at any price.’
Ponder on the incredible depreciation of God
which sinners make of Him ; how little do they
estimate how much He is worth ! They prefer a
vile pleasure, even a Barabbas, which is saying
much, and this occurs every day. Imagine yourself,
my soul ! approaching Judas, and that you say to
him : ‘ Sell Him to me, traitor, and I will pay you
with my soul and with my life. I will give every-
thing and all that I am, for He is my God and my
All. I know what He is worth, and of what value
He is to me !* My soul, purchase Him at any price !
But, ah ! you have not to buy Him, for He is given
you gratis as Bread. Come and buy, without money,
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SANCTUARY MEDITATIONS .
the food that is priceless, but beware that you do not
sell It at the price of a gratification, thus returning
to the vomit of your sins.
Third Point. — After Communion.
Compare now the Saviour’s infinite goodness with
the enormous iniquity of Judas, His benignity with
his ingratitude, His meekness with his brutality.
Judas approaches the garden, which, if it had
flowers before, is now full of thorns. Having be-
come the leader of the executioners, and the worst
amongst the wicked, he goes advancing near to
Jesus with the body, though widening still more his
distance from Him in the spirit, and audaciously
touches His Divine countenance with his filthy,
polluted lips. Oh, cheeks so basely used, which the
Angels desire to behold ! He denies him not His
face, He Who had given Himself to him for food. He
loathes not that vile mouth, He Who had entered the
very recesses of his frame, rather with the affability
of a lamb, He calls Him 1 Friend,’ a greeting which
ought to have softened a diamond, and even
humanized a tiger ; but oh, hardness of the ob-
stinate sinner ! ‘ Friend,’ He says, * for what art
thou come ?’ Judas was unable to answer, and
knew not what to say.
Soul, when you communicate, reflect that He asks
you, saying : ‘ Friend, for what comest thou ?
to receive Me or to sell Me ? Dost thou come like
the beloved John or like the traitor Judas ?’ What
do you answer ? what does your conscience tell you ?
Consider that the Lord whom you possess here in
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FORTIETH MEDITATION.
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this host is the same One Who was in the garden,
and that not only do you come to kiss, but to receive
and feed on Him. Beware you do not approach
inimically, but lovingly, not to bind Him, but to
imprison Him in your heart ; not to throw a halter
on His neck and hands, but the bands of love*
Endeavour to come with a loving reverence and
a faithful joy to receive and carry away this meekest
of Lambs.
Fourth Point. — In Thanksgiving.
Judas did not return thanks after this sacred
Supper — he who had eaten sacrilegiously. How could
he be grateful who was a dissembler ? He sold the
bread of friendship to his greatest enemies, which
was to throw it to raving dogs, the most precious
pearl to the filthiest swine ; but the end of all this
is much to be pondered upon, for he elected to punish
himself, being the executioner of his own body, he
who had been the executioner of his own soul.
Consider how the first unworthy communicant was
punished, paying for it with his life. Let his punish-
ment be your warning; resolve to be grateful and
you will be pardoned; loosen your throat that it
may pour forth due praises ; let the lips that have
been imprinted on the cheeks of Christ with true
signs of peace be opened wide on the day of your
Communion in devout canticles of gratitude. Do
not seek the door with the Lord in your bosom, like
Judas, but calm yourself, and repose in contempla-
tion like the beloved disciple.
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FORTY-FIRST MEDITATION.
On some of the stages of the Sacred Passion applied to Holy
• Communion.
First Point. — Before Communion.
Consider how Christ our Lord, on that memorable
night of His leaving us, being lovingly desirous of
remaining with men, and wishing to perpetuate the
memory of His Passion, found a means of satisfying
His remembrance and His affection by eternizing
His love and His sufferings in this marvellous
Sacrament, so that it should ever be the centre of
His perfections and a memorial of His Passion.
He therefore charges all who receive it to renew the
memory of how much He loved us, and also of all
that He suffered.
Approach, therefore, oh you who are to com-
municate, and receive your God and Lord sacra-
mentally in the midst of His favours and sorrows,
tasting His sweetness in the midst of your defi-
ciencies, He being most acceptable when most
sorrowful, and the most loved by you in proportion
as He was for your sake most cruelly treated.
Contemplate Him in some passage of His sacred
Passion, and receive Him at one time as watering
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the garden with His blood and your soul with grace.
Now bound, and His hands tied and fettered with
the cruel cords of hatred ; at other times, like a
withering flower of the fields, His Divine cheeks
dyed red with blows, that the roses on His cheeks
might bloom as much as the thorns flourished on
His head. Contemplate Him again, bound to a pillar,
made a ‘non plus ultra ’ of His love and suffering,
His body torn open with stripes, from which flowed
a great deluge of blood, due to the cruel tempest
of your iniquities, the scorned of men and the
desired of Angels, that mirror without spot in which
the Eternal Father is reflected, and on which He
delights to gaze, being soiled with filthy spittle.
Now carrying on His shoulders the tree, as Isaac
bore the wood for the sacrifice ; and, lastly, raised
on a cross, with His arms ever open to pardon you,
and nailed for your chastisement, His feet fixed to
await you gently at your leisure, inclining His head
and calling you unceasingly. In this manner, when
you communicate, make a tender commemoration
of His bitter Passion with your loving compassion.
Second Point. — At the Time of Communion.
Animate, therefore, your faith, and elevate your
contemplation ; for the same God and Lord Who
then suffered in that passage, on which you may
meditate, is really and truly the same Who is here
in person in the Sacrament which you receive. It
is the same Jesus, your every good, Who was on
Calvary, that you enclose in your breast. Consider
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SANCTUARY MEDITATIONS .
that if you had found yourself there with the
faith which you now possess, with the illumination
which you obtain from the occasion of your present
meditation, and the dolorous passage which you
contemplate, with what love would you have
approached your Lord ! Although you might have
had to tear your way in the midst of those inhuman
executioners, with what tenderness would you have
spoken to Him, what conversations would you have
held ! How you would have embraced Him ! How
you would have compassionated Him on His suffer-
ings — and those undergone, too, for you ! How you
would have pressed Him in your embrace, and fled
with Him from the cruelty of His torments, restor-
ing Him to peace and rest within your breasts !
Oh, my soul, you who know as you believe that
this is the same Lord as that One, do here what you
would then have done there, remembering that you
are still in time. Imagine when you communicate
that you are come to the Garden, and that you wipe
away the copious sweat of blood with the folds of
your heart, that you approach the pillar, and that
you sever His cords in order to encircle Him in
your arms, healing His wounds by placing in each
a piece of your heart. Imagine that you press His
crowned Head to your bosom, even if its thorns
pierce you, and that you seat Him on the throne
of your heart ; that you take Him from the arms
of that Cross where He hangs with such love into
your interior, wherein He may repose. Communi-
cate at one time in the Garden, at another at the
pillar, to-day in the street of bitterness, and to-
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morrow on Calvary, enkindling with faith your
devotion.
Third Point.— After Communion.
Oh, how much you would have appreciated
assisting at those dolorous episodes of your redemp-
tion ! Oh, how highly you would have estimated
your happiness, whatever pain you might have felt,
at finding yourself present on all those occasions in
which the Lord suffered ! Oh, who would not
have found themselves present, you repeat, again
and again, with the affections which I now possess,
at those dolorous steps of the Passion ! But remark
that you are not too late, and that you are even in
timely season. Here you have the same Lord Who
then suffered, and if He is not now enduring actual
dolours, He represents them to you, that you may
take compassion upon Him. And in case that you
had been there, and had seen Him clothed in the
white garment, everyone calling Him insane, you
would have cried out, saying, ‘ He is no other than
my Lover ’ ; and if, when He fell at the foot of the
pillar, weltering in the lake of His Blood, you would
have stretched out in help your two hands to raise
Him up when others wished to keep Him down.
Behave now as you would have done then, just
as if you had heard the High Priest from the
Pretorium saying, * Behold the man V you would
have cried out, ‘ My every good, He is my Spouse,
my Beloved, my Creator, my Lord and Master! 1
And when no one desired Him, and when all were
for exchanging Him for Barabbas, you would have
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SANCTUARY MEDITATIONS .
exclaimed : ‘ I desire Him, I yearn for Him ! Give
Him to me, for He is mine — my God and all my
riches !’ Have the same dispositions now.
Reflect that if in this manner you would have
acted then, thus truly valuing your bliss, be grateful
to-day for having approached the Sacred Com-
munion ; for if then you would have returned thanks
for having received Him all bruised into your arms,
oh, render Him greater thanks now for having placed
Himself in your breast sacramentally. If you would
have considered it a great favour to have touched
and fervently adored those wounds, acknowledge
now that you are still more highly favoured in being
able to feed upon them. Appreciate the grace that
instead of that bundle of myrrh resting in your
arms, you now possess Him in the midst of your
interior, not only pressing Him to your bosom, but
within it, and in close union with your heart. In
this manner approach the Holy Communion, re-
ceiving the Lord one day in this part of His Pas-
sion, another day in that — bound, scourged, spat
upon, crowned, scorned, nailed, dead and buried in
the new sepulchre of your bosom.
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FORTY-SECOND MEDITATION.
On communicating with the freedom of Saint Thomas, who
touched the side of Christ.
First Point. — Before Communion.
Contemplate this Apostle, how from his singu-
larity he lost the Divine favour, and was cast out
from all the community ; for he who separates him-
self from the company of the good usually remains
alone. In him faith had become tepid, and his
charity had grown cold ; he passed from tepidity
into incredulity; for he who does not climb from
virtue to virtue goes on slipping and being tossed
from sin into sin. Blinded was Thomas in his soul
because he saw not the resuscitated Sun in the red
appearances of His beauteous wounds ; he disbe-
lieved their presence in His Master’s body, and
opened them in himself ; he sought comfort for his
short happiness, and for not having enjoyed the
Lord’s visit, through his little faith in not believing
that He was risen. How bad a disposition was
this for inducing Christ to repeat His favours ! He
little esteems those wounds who thus renews their
pains, not remarking that he opens them wider the
more he denies them.
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Oh, my soul ! how your tepidity competes with
that of Thomas ! Would that it did not exceed it !
What bad preparation is yours for meriting to-day
the visit of the Lord! If there He was a risen
Christ, here He is sacramented ; and while others
are enjoying the fruits of peace, you remain in the
war of the spirit. Enkindle your faith, animate
your hope, and inflame your charity by fervent
prayer.
•Second Point. — At the Time of Communion.
The Lord compassionating the incredulity of
Thomas, after proving him for eight days in order
to purify his desires, deigns to favour him in
company with his brethren, for it mattered little that
the doors of the Supper Chamber should be closed,
when those of His wounds were so wide open, and
His side so gashed. He enters into the midst of
the Apostles as the Centre where all hearts were to
rest ; He fixes His eyes on Thomas so as to open
those of his soul ; He bids him come near, because,
having been so far from the Divine fire, his spirit
had become frozen ; and He tells him to bring hither
his hand, a sign that He had not ceased to hold him
in His Hand. 1 Put in thy finger into My side, and
probe it, even until it reaches the Heart, for with its
fire it will melt the ice of thy tepidity/ Ponder on
the Redeemer’s great mercy, Who to save souls
receives His wounds again, and to-day to heal an
Apostle renews those wounds. To tepid, cold
Thomas He reveals them, yet to the fervent Mag-
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181
dalen He had denied them, gentleness being for the
weak, and trials for the strong.
Advert, soul, that you have within this Host the
same Christ Who was so gloriously wounded.
Listen to what He is telling you : * Approach to Me,
receive and touch Me, no longer with thy fingers,
but with thy lips ; not with thy hands, but with thy
loving tongue, and in thy enamoured heart. Prove
thy palate, and taste the savour of these wounds ;
seal those thirsty lips on the flowing fountain of My
open side, satisfy the thirst of thy desires in this
well-spring of consolations.’ Animate your faith,
and appreciate your happiness, for if Thomas
attained to put his finger into the side of the Lord,
here Christ, whole and entire, enters into your
bosom. Do not lose this occasion ; touch every one
of His wounds, prizing such advantageous favours.
Third Point. — After Communion.
The instant that Thomas touched the loadstone
flint, Christ made fire flash from the iron of his
incredulity into his heart and light into his eyes,
opening those of his body to see His wounds and
those of his soul to confess His Divinity. On be-
holding Christ, all wounded for his healing, Thomas
becomes all tongue and mouth for confessing, crying
out and exclaiming : * My Lord and my God, I sur-
render, for Thou hast conquered my heart with Thy
wounds, and I will proclaim that Thou art my Lord,
my God, my King, my every good, and all my
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SANCTUARY MEDITATIONS .
delight, my God and all my riches, for in Thee is
enclosed everything.’
Reflect that if Thomas, by touching the wounded
side of our Lord, remained so full of joy, so changed,
so fervent, how ardent and how changed should you
remain when you have received Him, being all
absorbed in God ! for God in His entirety is in you.
Confess Him, then, to be your God, your Creator,
your Redeemer, your beginning, your centre and
end, your every good, and the only goal of your
desires.
Fourth Point. — In Thanksgiving.
How delighted and how often would Thomas
return to enjoy those beauteous wounds if it were
allowed him ! How thirstily would he repeatedly
come to those perennial fountains of consolation
and of love !
Soul, this singular favour is reserved for you ;
frequent the Sacred Communion to-day and to-
morrow and each day, for the Lord is waiting for
you, to make you as happy as you could desire.
Thomas remained singularly grateful for so especial
a mercy, and he who in his incredulity contradicted
everyone, now confessing faithfully, asks everyone to
assist him in thanksgiving, as before he asked them
to help him in believing. He proposes to confess
Him until death, though he might have to do this
with as many wounds as those which he had adored.
Endeavour to be grateful, like Thomas, and even
more so, having been more favoured, becoming all
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FORTY-SECOND MEDITATION. 183
mouth to praise Him, as you have been, and are, all
mouth to receive Him, especially since He is a Lord
Who has opened wide His side and His heart. Open
your lips, that your heart, all dissolved, may come
forth through your mouth in applause, and through
your eyes in tears of tenderness.
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FORTY-THIRD MEDITATION.
On inviting and receiving our Lord, as a pilgrim, like the two
disciples of Emmaus.
First Point. — Before Communion.
Contemplate these two disciples, who, although
doubtfully gathered together in the Name of the
Lord, afterwards had Him standing in their midst,
for the desire of God to converse with them was the
allurement which brought Him. They went on
talking of His Passion, and so they drew into their
conversation the softest music which the harps of
heaven could strike. But how badly disposed He
finds them for receiving His favours, so distant were
they from Him ! But the Lord in pity approaches
them, seeking those who wished to fly from Him.
He beheld them cold in faith, broken down in their
hopes, tepid in their charity ; but He commences to
warm their hearts with words of life, fanning their
want of confidence into a flame, and instilling into
them a new life.
Reflect, my soul ! To-day you meet that same
Lord on the road of your darkened life. If then He
was as a pilgrim, here He is in a miraculous manner ;
if there He was disguised in His robes, here under
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FORTY-THIRD MEDITATION . ’ 185
the Accidents of bread ; if then on the travel, here
leisurely seated. How spiritless do you proceed in
the path of virtue ! how tepid in the service of God !
Approach, then, to this Lord by prayer, that with
the strokes of His inspirations He may kindle in
your breast the fire of devotion. Speak of God the
day you are with Him. A mouth that is to welcome
Jesus is not to be occupied with aught else, or to
speak words which are not godly. The soul that is
to receive the Divine Word should come with virgin
palate to taste the bread and wine which engenders
virgins.
Second Point. — At the Time of Communion.
They had arrived close to the fortress of Emmaus,
the end of their flight, and the Lord made as though
He would go further, when He desired most to
remain. He wished that their desires should con-
strain Him, and their pleadings oblige Him, though
He Himself had voluntarily drawn near to them, for
He desires to be implored in the progress of virtue,
just as a mother compels her infant to walk by
leaving it alone, that it may lose all fear. On seeing
Him so human, when He was most Divine, they
asked Him to remain with them, not inviting Him,
as the world does, merely for compliment’s sake,
but with importunity. He answers them that He
has far to go, for in retiring from a soul He goes far
indeed, the distance being great from sin to God.
Arise quickly, my soul ! for the Divine Spouse
passes to others more fortunate, because more fer-
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SANCTUARY MEDITATIONS.
vent ; it is necessary to implore Him, for it is most
important to detain Him. If these disciples, who
knew Him not, thus esteemed Him, you who by
faith know Who He is endeavour to receive Him
tenderly. They judged Him to be a stranger; you
know Him to belong to you. Beseech Him to
enter, not only with you, under your roof, but within
your very bosom ; invite Him, for in the end it will
be all at His cost, as He provides the food, you the
desire ; and thus you will obtain eternal life.
Third Point. — After Communion.
The Lord quickly condescended, for His delight
is to be with the children of men ; they sit at the
table with Christ in their midst, their joy equalling
the favour. They place bread in His Hands, and
rightly, for it was always found in them. Christ
raised His eyes to Heaven, that it might be leavened
bread and Divine; and on His breaking it, their
eyes were opened, and they recognised Him as their
Master, but in that instant He vanished frpm their
sight, for in this life He is as a dart of lightning ;
and in the next He is the eternal Sun, being both
light and consolation. He left them with honey on
their lips, and that miraculous Bread as a substitute
in His absence, leaving them envious at not having
possessed the joy of knowing Him before, wishing
that they had enjoyed and adored His glorified
wounds, and caressed those Divine Feet. Oh, what
embraces would they have given Him had they but
known Him !
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Remark that this same Lord you have really and
truly on the table of the Altar, where He breaks
and divides the Bread of Heaven. Delay not to
recognise your happiness, for when you bethink
yourself it may be too late, and you will remain
mourning that you did not obtain Him before.
Come near to the Lord, for He will not go from
you as He did from the disciples, because His love
has imprisoned Him; enjoy His Divine and cor-
poral Presence, adore those pierced Feet, kiss those
glorious, beauteous wounds, for He is expecting you,
and for you He is waiting. Time and opportunity
He gives you, that you may contemplate Him, love
Him and receive Him.
Fourth Point. — In Thanksgiving.
The two disciples remained, divided between
painful and joyful feelings, between the happiness
of having seen their Master and their grief at losing
Him so soon. Hardly seen when gone, they weighed
well and justly the favour He had conferred on them,
repeating the lessons which He had taught them ;
their hearts had burned with love when He left
them, and now they are all tongue in gratitude at
His return. They went back to reiterate with accu-
rate words what He had told them, weighing in their
minds both His penetrating power and His actions,
and, above all, the celestial sweetness of His
countenance. For many days would they speak of
nothing else, and even on that same road would
they trace their Master’s footprints, following those
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of His holy law. They returned to the place where
the Apostles were, to give them news of their happi-
ness, and to renew their enjoyment.
Learn, soul, how to return thanks to your Divine
Master on the day in which you sit at His Table ;
open your lips to sound His praises, as well as your
eyes to know Him ; see whether it was not owing to
your tepidity that you knew Him not before ; speak
of nothing else for many days, your tongue ever and
ever returning to the savour of your joy and the
delight of your palate.
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FORTY-FOURTH MEDITATION.
On receiving, like Magdalen, the Lord as the gardener of
your soul.
First Point. — Before Communion.
Contemplate Magdalen, how anxiously she rises
early, to seek an eclipsed Sun; love has taken
possession of her, and gives her no peace ; she is
beside herself, being absorbed in her beloved Jesus ;
she is not where she moves, but where she loves.
She, that most diligent of lovers, quickly leaves her
bed, for it is hard for her to sleep who cannot even
live. She finds no repose in any -creature away
from the centre of her Creator, and lives not, for
she has parted from her life, though it was not said
of her, as the world says of others who are dead and
gone, that their love and affection finished with
death, even towards those whom they loved so well.
Hers extended beyond death, for, wounded with
Divine love, and dead from sorrow to every object
but her loss, she in her own person enters into the
sepulchre of her Beloved.
Ponder what a good preparation this was of
prayers and vigils, of tears and sighs, for finding a
Lord Who died of love, and Who lives on acts of
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endearing generosity. Arise early to-day, diligent
soul, and seek this same Lord Who there proved
His love for you, by bestowing on you His affec-
tionate gifts. Do not seek Him beneath the stone
of a sepulchre, but under a Host ; not between the
grave-clothes, but in the evidences of life. Weep over
your errors, and sigh for His favours, and you will
obtain the reward of your desire.
Second Point. — At the Time of Communion.
The Lord, attracted now no longer by the errors
of a sinner, but by the refined gold of a lover,
appears to her, repaying with mercies such extreme
affection. He manifests Himself to her under
the garb of a gardener because she is a ‘Jesus
blossom,’ and He claims the right of gathering the
virtue-fruits from those flowers of desires. He asks
her why she weeps, and whom does she seek — He
Who so well knew that He Himself was the object
of her tears; but He glories in hearing her relate
her grief. She answers as though the reason were
something well known, for she believes that all must
be thinking on the one subject which occupies her
own thoughts. Nor is she deceived, for what else
should our thoughts dwell upon except on God ?
or of what else can we speak but of God ? She says
not that she seeks a dead man, for even to think of
it would be to die. ‘ Give Him back to me,’ she
says, ‘ and do not be astonished that I should be
fearless, for if my strength fails me, my spirit is
ever brave ; there is no terror where there is love.’
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FORTY-FOURTH MEDITATION . 191
Yet the Lord delays making Himself known to her,
that He may listen' to her multiplied desires.
My soul ! consider that here you have the same
Lord, the gardener of souls, which He waters with
His Blood. He is here, disguised under the Acci-
dents of bread, and listening to your affectionate
expressions, and if His love conceals Him, let your
faith discover Him ; and if the Magdalen purposed
to take Him away wrapped in His winding-sheet,
do you bear Him away with you in His sacramental
robe.
Third Point. — After Communion.
The Divine Nazarene Gardener, full of joy at
having seen her water His Feet a second time with
the streams from her eyes, jewelling the roses of
His wounds with the pearls formed from so copious
a flood of tears, manifests Himself to her, calling
her by her name. He said, 4 Mary,’ and she, like a
ewe-lamb, but no longer lost, recognised the voice
of her happily-found Shepherd, Who called her so
benignly that she was able to comprehend His great
mercy ; so she fell lovingly at His feet, and if once
before she had fallen there by the weight of her sins,
this time it was under the load of her love, drawn
like an importunate bee, by the fragrance emanating
from His flowery wounds. But the Lord kept her
back, saying : 4 Do not come near, do not touch Me,
for I am not yet ascended to My Father.’ Let
sorrows remain for thee, reserving for My Father
the glory — let the thorns be for thee, the fragrant
roses for Him.
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Oh, my soul ! comprehend your happiness, and
endeavour to estimate it truly, for not only does He
command you not to retire bashfully, but to approach
lovingly. From Magdalen He conceals His wounds,
but His wounds are His invitations to you ; not
only does He invite you to touch, but to feed on
them. Listen, for He calls you with such lively
demonstrations of pleasure that His goodness may
attract you ; and if He withdraws from you His
grandeur, do not lose the taste of communicating,
for you will make all eternity envious. Cast your-
self at His feet, closely press those blossoming
wounds, and instead of blood there will spring up
the sweetest honey for you to eat, celestial nectar
to regale you and nourish you.
Fourth Point.— In Thanksgiving.
Magdalen, from being favoured, passes to grati-
tude, and with her bosom overflowing with joy, she
runs to tell the Apostles, desiring them to join her
in returning thanks, and to enjoy equal favours
with herself, congratulating with them on having
found not one groat only, but five, and so precious
that each one was worth a heaven. She would not
be satisfied with this only, but she invited the
celestial choirs, with their gifted tongues, to come
and assist her to swell the Divine praises, meriting
to hear all her life their grateful songs.
Consider that if for the favour of once attaining
to see, though not to touch, those glorious wounds,
to gaze on them, and not to kiss them, Magdalen
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FORTY-FOURTH MEDITATION.
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celebrates this happiness all the years of her life,
and day by day, with the winged choirs, what
should not you do, my soul — you who not only once,
but many times, during so many years, and day by
day, continued to receive the Lord entire, not
merely kissing His wounds, but feeding on them.
How often should you repeat each hour, and every
instant, due thanks ! Employ all your powers in
choirs, to thank and magnify Him for such singular
favours, and let your lips overflow in praises of
these wounds, whose sweetness your heart has
imbibed.
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FORTY-FIFTH MEDITATION.
On receiving the Lord as your King, Spouse, Physician,
Captain, Judge, Pastor and Instructor.
These seven Meditations which are here put to-
gether, the Blessed Father Francis Borgia, when a
priest, used to divide, to serve one for each day of
the week. You may follow the same practice. And
before he was ordained Priest he used to communi-
cate every Sunday, employing the three previous
days in preparation, and the three following in
thanksgiving and drawing the fruits of the exercise.
First Point. — Before Communion.
When you receive the Lord as a King, meditate
on the great preparations that you would make if
you were to receive in your house, as a guest, a kyig
of this earth. How much more and greater prepara-
tions should you make for receiving the King of
Heaven, not only into your house, but into your
breast ! If you receive Him as the Divine Spouse,
endeavour to adorn your soul with the splendours of
grace, and the precious jewels of every virtue ; if as
a Physician, desire Him with as large desires as
your needs are large. Let your longings awaken in
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you dolours and sufferings, for He has already
suffered for you, and drunk the bitter, searching
draught of gall and vinegar to heal you of the grave
maladies caused by your pleasures. If you receive
Him as Captain (your whole life being a warfare),
enlist under His colours, call upon Him to succour
you, on beholding yourself besieged by such cruel
enemies. If as Judge, divest your heart of every
sin which may be a cause of offence to the rectitude
of His Divine eyes ; if as a Shepherd, call Him
with the bleatings of sighs, that He may both
rescue you from the fangs of the infernal wolf, and
may nourish you on those luxuriant pastures which
He watered with His very Blood. If you receive
Him as an Instructor, acknowledge, in the first
place, your ignorance, beseeching Him, Who is
Infinite Wisdom, to teach you the great lesson of
knowing Him, loving Him, and serving Him. Be
this the preparation for each of these seven Medi-
tations.
Second Point. — At the Time of Communion.
Advert that this Sovereign King is approaching
the doors of your breast, which are your lips. He
comes with benignity ; let your soul go out resplen-
dent to meet Him ; ask Him for mercies, for He
Who gives you Himself can deny you nothing. He
arrives, that only Lover of your soul ; run forth to
receive Him with all your interior powers in the
midst of desires and affections. The Divine Physi-
cian ascends, Who is health and medicine, the joy
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196 SA NCTUARY M EDITA TIONS.
of the sick, for He first suffered your pains ; lay
them all before Him, one by one, demanding of Him
the cure of all. He, the valiant Captain, marches
on into your bosom ; surrender up to Him the
stronghold of your soul, and do not become obsti-
nate in your weaknesses. He takes possession of
you — He, that rigorous Judge; cast yourself at His
Feet, confessing with humility your deep sinfulness,
and you will obtain the pardon of them. He comes,
that Good Shepherd, seeking you ; hear His merciful
calls ; follow Him with love, and take from His
hand the Bread of Heaven. He enters in, that
Divine Master, to sit on the throne of your heart ;
listen to Him attentively, and be enthusiastic for
His true doctrine.
Third Point. — After Communion.
Obtain the favour which this great Monarch
confers on you, for He is as desirous of bestowing
as He is powerful to give. Learn how to ask of Him
Who is so desirous of giving, for He can, and desires
to give. Soul, closely embrace and hold your
enamoured Spouse Who for you opened His side,
and receive Him into yours. Many wounds have
you caused Him ; draw from them His affections.
Call Him your life, for He laid it down through the
love of you. Apply the remedies which this great
Physician brings you when from His own flesh and
blood He makes the medicine. He was bled to
give you health, and died to give you life. Follow
your Captain, for in all your battles He ever marches
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in the front. You will not lack bread, for He gives
Himself to you in food. Fight bravely, for He
will receive all the wounds instead of you. Do not
desert His standard, even until the victory has been
won.
Listen, my soul, and incline your ear to so wise
a Master Who is the Wisdom of the Father, for He
gives Himself to you in food that you may learn the
better, just as one gives letters made of sugar to
a child which is being taught the alphabet that it
may master them with pleasure. In blood you will
learn, yet not in your own, but in that of this same
Master, for He bore the stripes on account of the
lessons which you had not learned and knew not.
What quittance do you give so merciful a Judge
Who willed to be sentenced for your sins ? He Who
knew not sin, nor was guile found in His mouth,
bore the punishment of your wickedness. Ask of
Him mercy, proposing a great amendment. He will
not confiscate your goods ; nay, on the contrary, in
order that you may have food to eat, He gives you
Himself as meat.
Join the fold of your Good Shepherd Who is at the
same time your delicious pasture. For you He
exposed Himself to the ravenous wolves, who feasted
on His blood, even to the last drop, proving to you
that He is not a hireling. With His very body He
nourishes you, and on His shoulders He carries you
to the sheepfold of His heaven.
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SA NCTUA R Y M EDIT A TIONS.
Fourth Point. — In Thanksgiving.
Correspond gratefully to so generous a King,
perpetuating His mercies by binding yourself to
serve Him for ever. .Obtain lovingly the favours of
your Spouse, and endeavour to keep faithful, for it
is a matter of nothing less than life, and that an
eternal one. Repay with thankfulness such costly
remedies, reserving your mouth with all its tastes
for the proclamation of His praises. Let the
Leader of Heaven hear the bleatings of your joys as
you extol Him, and your Captain the applause that
signalizes His triumph. Let your acclamation re-
echo up to your wise Master, and let the best
recommendation of His doctrine be to discourse
upon it to your own profit. Present to this benign
Judge your winged heart, as grateful for His mercy
as you are contrite for your miseries, acknowledging
that you live by Him, and that it is by His favour
that you are not made a firebrand of hell, burning
for all eternity.
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FORTY-SIXTH MEDITATION.
On receiving the Lord as your Creator, Redeemer, Glorifier,
and only Benefactor.
First Point. — Before Communion.
Consider the reception which a friend meets with
in the house of one who has received all that he
possesses from him. How he lays all his riches at his
feet, for he knows that they all came from his hand,
considering everything as little compared with the
much that he owes him. His only regret being that he
should have received no more, so that he might have
more with which to serve him ; confessing him to be
his benefactor, and placing him at the head of all,
he who had raised him from the dust of the earth.
Oh, you who communicate, tell me, Who is this
Lord Whom to-day you receive in your breast ?
See if it is the One to Whom you owe what you are.
He drew you out of nothing, for he formed you, and
for what? to make much of you. Do not receive
Him as into a stranger’s house, for He built it with
His own hands ; He gives you life, therefore employ
it in serving Him ; He gives you a soul, employ it in
loving Him. Receive Him as your only benefactor,
open the eyes of faith and you will see in this Host.
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SANCTUARY MEDITATIONS .
the Lord Who created you ; place Him in your
bosom, with many due titles ; take Him into your
heart, for it is His ; let your understanding know
Who He is, and you will love an end which is its own
beginning. Above all, let your heart be confounded
at having transformed into instruments of offence
those very things which were the gifts of His
liberality, and the favours of His infinite beneficence.
Second Point. — At the Time of Communion.
It is a little thing to give life to a person, but
much to give up one’s own life for him — to die that
he may live ; and even this is little, but it is the
utmost extremity of love when a benefactor dies for
the person who kills him, redeems the one who sold
him, and rescues him who betrayed him. Was ever
such exceeding love seen ? It could be found only
in an enamoured God.
O man ! He died for you, who have so much
offended Him — a Lord for a vile slave of Satan !
Behold, to what extremes does this love reach —
God, and to die ! Life and death, and this, more-
over, for you, a despicable worm ! He allowed
Himself to be wronged, that you might be honoured;
He was spat upon, that you might be washed clean ;
He was reputed as a thief, He who gave Paradise to
thieves, and who gives Himself to you in this Sacra-
ment. He wished to part with everything, that He
might win you — possession, life, honour, even to
dying naked on a stake. He, this Divine lover of
your soul, might well have sought other means for
your remedy, but He chose the most costly to prove
to you His surpassing love. He did not wish it ever
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to be said of His affection that it might have been
greater, that He might have done more. He saw
Himself forsaken of His Father, that He might not
abandon an ungrateful wretch of whom He had
become enamoured. Receive Him, then, in this
day’s Communion, as the Redeemer of your soul, as
the Saviour of your life, offer Him all that you have
— possessions, honour, and life — to Him Who first
gave them to you. Welcome into your heart Him'
Who gashed open His side to place you inside. Fill
your mouth with the precious Blood of Him Who in
His great thirst could not obtain a single drop of
water to quench it. Sweeten your lips with the
Blood of Him Whose mouth was embittered with
gall, for the Lord omitted not one single thing which
He could do for you. Do not you, then, leave a
single thing undone in His holy service.
Third Point. — After Communion.
Receive Him now as your eternal Glorifier, which
will be to put the seal on His mercies, and to crown
you with clemency. A great favour it was to have
created you out of nothing, greater still to redeem
you with all that He possessed ; to have made you a
Christian and a Catholic, while others are unbelievers
who would have served Him better, had they but
known Him; to have borne with you, so great a sinner
as you are ; to have justified you, and nourished you
with His Body and Blood. Great indeed were all
these favours, well worthy of every gratitude and
acknowledgment ; but what crowns all these is, to
have predestined you for His glory as you believe,
and that He will actually glorify you as you hope.
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SANCTUARY MEDITATIONS .
Receive Him, then, as your last end, for He is your
Alpha and Omega. He is the termination of your
pilgrimage, the repose of your labours, the port of
your salvation, and the centre of your felicity.
Animate your faith, for the same One Whom you
are to see in heaven, that very same Lord you really
and truly possess enclosed in your breast as a pledge
of His glory.
Fourth Point. — In Thanksgiving.
This divinest of Sacraments is styled ‘ Eucharist/
which means * good grace/ because, since that is
infinite grace which the Lord bestows on us, it
solicits perpetual gratitude from the soul that com-
municates, and the only return for receiving Him
once is to receive Him again. This is the greatest
act of thanksgiving; nor is there any other means
of repaying so many mercies, except to receive and
communicate worthily, chalice for chalice, dis-
charging your vows to the Lord by open praises,
and before all His people. Nothing else then
remains but a precious death in the Lord, after
having received Him, since the best manner of
returning thanks for a great gift of God is to receive
another. You are submerged in benefits, therefore
inundate yourself in His precious Blood, and you
will return thanks as you should if you love Him,
in proportion as you appreciate His value. In this
way you may communicate various times, receiving
the Lord one day as your Creator, and another as
your Redeemer — if to-day as a Justifier, to-morrow
as your Glorifier.
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FORTY-SEVENTH MEDITATION.
For communicating on all the festivals of the Lord.
First Point. — Before Communion.
Ponder on the great happiness you would have
experienced had you been present with the faith
which you now possess at the mystery on which
you may select for meditation. With what devotion
would you have prepared yourself, and with what
joy assisted ! Reflect that had the Angel awakened
you on that joyous night of His birth, how quickly
would you have arisen, with what love have wished
to enjoy the new-born Child-God ! How you would
have availed yourself of the opportunity of seeing
and contemplating Him wrapped in swaddling
clothes, lying on straw — Him Who is not contained
in the heaven of heavens, Whose throne is on the
wings of the cherubim — Him weeping, Who is the
joy of the Angels ! And on the day of His circum-
cision, how you would have mingled your tears with
the drops of His Blood ! With what consolation
would you have gazed on that glimpse of heaven
on Thabor! How early would you have risen on
the morning of His resurrection, in company with
the virginal, jewelled aurora, to see that glorious
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SANCTUARY MEDITATIONS .
Sun arise in the midst of the joyful refulgence of
His wounds ! With what devotional purity would
you have robed yourself to climb the mountain on
the day of the Lord’s triumphant ascension ! how
your heart would have followed Him to the centre
of the heavens! What gladness you would have
enjoyed on all these occasions, and how fervently
you would have assisted at all these mysteries.
Arouse your faith, and understand that the identical
Lord Whom then you would really and truly have
seen and enjoyed is the same Person Whom you
have here in this divinest of Sacraments. If then
He was in a manger, now He is on an altar ; if
there He was wrapped in swaddling clothes, here
He lies enveloped in the sacred Accidents ; if then
He was as grain amongst straw, here you receive
and feed upon Him sacramented. If on Thabor
you would have beheld Him arrayed in garments
of snow, here you see Him vested in whiteness ; if
in the Ascension He was mantled with a cloud,
here He is concealed in a Host. Endeavour to
dispose yourself with equal devotion, for the reality
is the same ; enkindle your faith, and your love will
be awakened ; increase your fervour, so that it shall
be not less than your bliss.
Second Point. — At the Time of Communion.
Ponder with what joyous tenderness would you
have entered those gates of Bethlehem, so devoid
of ornament, yet so full of consolation. With what
loving reverence would you have approached that
manger, and how, being moved to tenderness on
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seeing a God made man, you would have ministered
to Him with attention. With what affection you
would have availed yourself of the favour, and not
satisfied with merely gazing upon Him, you would
have approached, full of pitiful love, to touch and
embrace that sweet, tender Infant ! Animate your
faith, enliven your tepid confidence, and approach
to-day, if not to the crib, to the altar. Be not
satisfied with kissing and embracing Him, but come
and eagerly feast upon Him ; wrap Him in the folds
of your heart, and press Him within your own
breast. And if in the circumcision you saw Him
shedding pearls of tears and rubies of blood, the
precious ransom of your soul, how you would have
compassionated Him ! Doubtless but your heart,
exceeding the diamond in hardness, would have
been melted and broken with the Blood of that
wounded Lamb, even to being dissolved through
your eyes into tears. Collect to-day not a few drops
of His Blood as then, but all of it, into your heart ;
and if then you would have hushed His cries by
straining Him to your bosom, to-day place Him
within it. If on Thabor you would have fainted
away at seeing the Sun of Beauty, although you
would then have only gazed upon Him from afar,
make now your bosom into a Thabor, and your
heart into a tabernacle, exclaiming with Saint Peter :
‘ Lord, it is good for us to be here, Thou in me,
and I in Thee.’ Here you have Him risen from
the dead. Approach, in company with the Virgin
Mother, to enjoy the fragrant roses of His wounds,
recognising in those gashes of His flesh the brilliant
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SANCTUARY MEDITATIONS.
evidences of the Divinity. Not only does He per-
mit you to touch and adore Him, but He allows
you to introduce Him into your bosom. Detain
Him then, all glorious as He was when He ascended
to heaven, and conduct Him to your heart, for He
will not retire from you as He departed then, but
He will enter triumphantly into your interior. Be
your bosom a heaven, awaken your faith, and you
will reaew the fruition of all these mysteries, for
when you communicate you possess here really and
truly the same Lord that you would have enjoyed
and seen on all those occasions.
Third Point. — After Communion.
Endeavour to draw from this communion all the
profit which you would have derived had you been
present at each of the mysteries which are being
celebrated, for you have here now the same Lord,
real and entire, as you would have had then ; ask of
Him the same favours, learn how to ask from One
Who knows also how to give. What recollections
would be yours of having seen and enjoyed your
God and Lord in each of these mysteries ! Let
your joy to-day, then, be the same, for your bliss is
equal, and what there you would have done in re-
counting what you had witnessed do to-day in
giving thanks, for you are not enjoined to silence, as
were the Apostles on Thabor, but rather to call
forth your devotion by celebrating the Divine
praises. ‘ What shall I render to the Lord/ said
the Prophet King, * in return for so many mercies ?’
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Chalice for chalice — let this Communion be a
thanksgiving for the last, as the last was a prepara-
tion for this. Who could have been found strong
enough to draw you away from within the gates
when once you had entered in with the shepherds ?
Who could have brought you down from the mount
with the disciples? Who could have taken you
with the Maries away from the sepulchre ? Here
you have all this on the Altar, and nearer, even in
your very bosom. Calm yourself in meditation,
and continue praising and glorifying the Lord.
Amen.
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FORTY-EIGHTH MEDITATION.
For communicating on all the festivals of the Saints.
First Point. — Before Communion.
It would be an easy task, but too prolix, to arrange
a special meditation for communicating on the
Feast of each Saint. Each person, however, can
choose any one of the proposed considerations which
may best suit the day and the life of the particular
Saint who is then commemorated. But should any
soul feel that he could communicate with more
devotion by meditating on some consideration more
adapted to the Feast, he may select some passage or
circumstance of the Saint’s life which he may apply
to the Holy Communion, arranging it in the form of
a meditation in the following manner: Consider
some especial favour which the Lord granted the
Saint — for instance, if you communicate on the
Feast of St. James the Great, reflect how Christ
took him up with Him to Thabor and revealed to
him His glory. Consider how much greater is
the favour which the Saviour grants to you, for He
not only allows you to stand by His side, but He
enters into your breast ; endeavour then, in imitation
of Him, to dispose yourself by singular vintues for
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obtaining equally singular favours. St. Matthew
He called to follow Him, entering into his house
and allowing him to invite Him. To-day that same
Lord calls you, entering into your bosom, and
inviting you with His beauteous body. Of St.
Philip He demanded whence should they find the
bread to feed the five thousand guests ; to you He
offers no difficulty, but bestows upon you the Bread
from Heaven. How great was the delight of
St. Andrew when he saw the Lord, and heard the
Baptist say, * Behold the Lamb of God !’ following
Him at once, and asking where He lived. Listen
and hear the priest telling you the same when you
approach to eat that same Lamb of God. Be joyful on
account of your felicity on the Feast of St. Matthias,
and prepare yourself as a vessel of election on the day
of the Apostle St. Paul, for you are to bear on your
breast not only the Name of the Lord but His Body.
Endeavour, then, to dispose yourself like these just
men who received the favours of the Lord, whilst
you, more favoured still, receive the Lord Himself,
the Fountain of all mercy.
Second Point. — At the Time of Communion.
Consider how greatly all these Saints appreciated
the mercies of the Lord, and how well they profited
by them ; comprehend the singular favour which He
does you to-day ; learn how to enjoy and thank Him,
casting yourself into the furnace of love like a
Lawrende ; for if he so prepared his body for God’s
Table, the Lord to-day prepares His own body to be
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SANCTUARY MEDITATIONS .
your food at the fire of His love. If Ignatius con-
sidered himself as wheat ground by the teeth of wild
beasts to be made into bread, white and pure, the
Lord gives Himself to you also as Bread, ground by
His Passion, and prepared by His love. If St. Bar-
tholomew served up his flayed body at an eternal
banquet, the Lord presents to you His Body as
meat. If James was nearly related to Christ and
very like Him, you also are related to the Lord, for
you are nourished with His Body and Blood.
Endeavour, then, to be like Him in everything, and
even to be one and the same thing with Him. If
St. Joseph was the one most amply favoured, and
whose bliss was the greatest, for he so often carried
in his arms the Infant-God, do you, who take Him
into your mouth and keep Him within your breast,
grow in perfection as well as in favour. To St.
Luke it was permitted to take a copy of God ; to
you is given the original itself. Imprint Him, then,
on the tissues of your heart.
Third Point. — After Communion.
All these Saints rendered extraordinary thanks
for such singular favours. Stephen cried out when
he saw the heavens opened, and Christ standing
clearly before him in the balconies of heaven ; do
you also break out in praises on beholding Him
within your breast. Laud Him with St. Theresa,
for He has been espoused to your soul, and has
adorned it with the precious jewels of virtue. If to
Catherine He gave the ring of gold, to you He gives
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the pledge of love. Be filled with admiration, as
was St. Augustine, that the immense ocean of God
should be contained within the small circle of your
bosom. Magnify Him with St. Ignatius, that not
only in Rome, but in every spot, He may be favour-
able and propitious to you. He Who imprinted on
St. Francis the stigmata of His Wounds, and dis-
played to St Bernard His open side, to-day gives
Himself up entirely to you, imprinting Himself on
your heart. Study, then, to appreciate your favour,
and you will learn how to esteem it ; endeavour to
profit by it, and thank Him for all eternity of ages.
Amen.
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FORTY-NINTH MEDITATION.
Recapitulation of many other Meditations.
Following the plan of the Meditations which have
been proposed in this book, you may draw out many
others for yourself, which, being the fruit of your
own thoughts, and having cost you labour, will be
more calculated to awaken in you greater devotion.
Here is an example :
First Point.— Before Communion.
Consider the longings with which a child desires
its mother’s breast, and what efforts it makes to
reach it ; being impelled by hunger and drawn by
love, it cries aloud, making every endeavour until it
obtains it. With the same desire are you to ap-
proach the Communion. Pantingly desire the
fountains of living waters like the thirsty traveller ;
search for the ripe grain like the diligent ant, and
watch like the whelps for the crumbs that fall from
their master’s table. In this way should you pre-
pare yourself with tears and sighs, with desires and
works, with prayers and mortifications, for the sacred
Communion ; for the greater and more intense are
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the desires with which you approach, so much richer
will be the fruits you will gather.
Second Point. — At the Time of Communion.
Reflect on the avidity with which the little lamb
runs to its mother. Come to the Holy Communion
with an equal eagerness, as your necessities are
great, and with as much delight as knowledge.
With the quickness of the chicken that takes the
grain from the beak of its loving mother who calls
it, do you run, nestling afterwards under the wings
of the arms of Christ, ever extended on the Cross.
Rush with the eagerness with which the thirsty, sick
man takes the cup of cooling beverage. Approach
with the consolation felt by the frozen traveller as
he comes near the fire which is to warm him; enjoy,
taste, eat, and be delighted with this Bread of Heaven,
joining delight with possession, experiencing celestial
joys, and deriving a multiplied profit.
Third Point. — After Communion.
Render thanks to this Lord Who has nourished
you with His Body and Blood. Salute Him many
times, as the shipwrecked voyager salutes the land
where he has found a harbour. Receive Him with
acts of thanksgiving, as the poor beggar welcomes
the piece of bread which is given him every day
from the rich man’s table, and for which he returns
his blessings. Prostrate yourself as a ransomed
captive at the feet of your only Redeemer. Receive
the Lord as your father, brother, friendly mediator,
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SANCTUARY MEDITATIONS.
surety, sponsor, protector, guardian, as the sun which
enlightens you, as the port which takes you in, as
the asylum where you are sheltered, the centre of
your rest, the beginning of all your riches, the nucleus
of your happiness, and the end of your desires for
all eternity. Amen.
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FIFTIETH MEDITATION.
On receiving rhe Most Holy Sacrament as the Viaticum.
First Point. — Before Communion.
Consider yourself, my brother, as leaving this
mortal life for the eternal one, and take heed that
for so long a journey an abundant provision in every
way is necessary, especially of the Bread of life, for
passing through your approaching death. From
this world you will go into the next, from this bed to
the tribunal of God. Consider, then, how you are
to prepare yourself — by a good and entire confession
and a fervent Holy Communion. ‘ Arise and eat,’ as
the Angel said to the prophet Elias, ‘ for thou hast a
long journey to make.’ Listen to the same words
spoken to you by the Angel of a good confessor, who
undeceives you as to your danger. My brother,
raise your heart to God, from creatures to the
Creator, from earth to heaven, from earthly things
to heavenly ones, for you know not whether you
will ever rise from this bed. Eat well, for a long,
dangerous journey awaits you ; know that you will
tread through paths never before walked, through
regions never before seen by you. Endeavour, then,
to make this Communion with all the circumstances
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SANCTUARY MEDITATIONS.
which would belong to your viaticum, with as much
perfection as though it were to be your last, bestow-
ing upon it the whole of your devotion. Remember
that you are bidding adieu to Communion ; let your
love for this divinest Sacrament be manifested by
the tenderness with which you receive it on this, for
you, the last time. Fix on this white, pure mark
those eyes which so soon are to be closed, never
more to see in this mortal life. Let them to-day be
overflowing fountains of tears ; those eyes which to-
morrow are to be dried up, and that mouth which is
so soon to be shut, never more to be opened, open
it wide to-day, dilating it well, that it may be filled
with the sweetness of this delicious food. Notice
that it is hidden manna, and will sweeten the bitter
draught of death which step by step is threatening
you. Let that tongue give loud cries, asking for
pardon, ere it be for ever stiffened to your palate ;
that throat which is growing hoarse, let it break
forth in sighs of sorrow ; that heart, so soon to be
made the food of worms, let it be nourished with the
Body of Christ ; that whole interior, which moment
by moment is losing the breath of life, let it be com-
forted with this preparation for immortality. And
as your whole self, my brother, is so soon to return
into dust and ashes, endeavour to be so transformed
into this sacramental Lord that in this manner He
may remain in you and you in Him for an eternity
of glory.
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FIFTIETH MEDITATION,
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Second Point.— At the Time of Communion.
Arouse your faith, my brother, and consider that
in this Host you receive that same Lord Who within
a few hours will be your Judge ; He comes now to
you, and you later on will go to Him. This is He
Who will take a strict account of all your life ; from
this bed you will be taken before His strict tribunal,
but remark that now He invites you with His
pardon. If He will terrify you then with the
dreaded chastisement, here He allows Himself to
be appeased with gifts. Present Him, then, with
your contrite heart, filled with the sorrow of having
offended Him; here He is conquered with tears;
there no cries will avail. Cast yourself before this
tribunal of His mercy, and do not await that of His
justice. * Eucharist/ it is called, which means ‘grace
and pardon.’ Do not delay until the hour of His
rigour. Here He is made so meek a Lamb that you
eagerly feed upon Him ; there He will be a Lion so
fierce that He will tear you to pieces should He find
you guilty. Here He is silent, and overlooks faults ;
there He will cry out with a loud voice fulminating
severities. Throw yourself at His feet in time, for
whilst we have time, says the Apostle, we are to
work well the affair of our eternal salvation. Ex-
claim with the penitent King, ‘ Lord, great pardon
do Thou grant me, according to Thy great mercy,
and according to the great multitude of my sins ’
(‘ Miserere mei Deus secundum magnum misericor-
diam Tuam ’). Strike your breast with the publican,
saying, * My Lord and my God, be propitious and
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favourable to me, a miserable sinner ’ (‘ Domine
propitius esto mihi peccatori ’). Cry out with the
blind man of Jericho, ‘ My Lord, that I may see
Thine ever benign countenance, which the Angels
desire to behold ’ (‘ Domine ut videam ’). Confess
your errors with the prodigal, ‘ My Father, Thou
canst not deny me to be Thy son ; I have sinned, I
confess it, against Heaven and before Thee.* (‘ Pater
peccavi in coelum et coram te.’) ‘ Receive me into
Thy house ; let there be a corner in heaven for me.’
Give loud cries, with the woman of Canaan, * Jesus,
Son of David/ though you may more justly say,
‘ Jesus, Son of Mary, the Mother of Mercy, take com-
passion on this my soul, for the devil would ill-treat
it’ OJesu fili Mariae misere mei quia anima mea
male k demonio vexatur ’). Ah, Lord ! take pity,
for he would devour it. Entreat and pray with the
thief, * Lord, remember me, who am also a thief — a
thief of Thy mercies, now that Thou art in Thy
Kingdom ’ (‘ Domine memento mei cum veneris in
Regnum Tuum’). Lord, make me joyful with
that sweetest of answers : * Hodie/ this very day ;
* mecum,’ with Me ; ‘ eris,’ thou thyself shalt be ;
4 in paradiso,’ in My glory. Amen.
Third Point. — After Communion.
Now that you have received this Divine Lord
sacramentally, placing Him within your breast,
exclaim, my brother, with the holy old man, Simeon,
‘ Nunc dimittis servum Tuum Domine secundum ver-
bum Tuum in pace’ (‘ Now indeed, my Lord, I shall
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FIFTIETH MEDITATION. 219
die full of consolation, for I am in peace with Thee).*
Say with the prophet-king, * In pace in idipsum dor-
miam et requiescam ’ (‘ Lord, now I will sleep and
rest in peace and in Thyself’). ‘From Thee in the
Sacrament I shall go to Thee in Thy glory ; from
a God, received in my bosom, to a God Who will
receive me in His heaven; and since here I have
attained to being united to Thee in Holy Com-
munion, there I hope to be united with Thee in Thy
celestial bliss.’ Repeat with St. Paul, * Mihi vivere
Christus est, et mori lucrum ’ (* My death is my
gain, for in dying in Christ, I live to Christ ’). Offer
Him your soul with St. Stephen : * Domine Jesu
accipe spiritum meum ’ (‘ Sweetest Jesus, and espe-
cially in this hour, Jesus and my Saviour, receive my
spirit’). Say, also, with the same Jesus, ‘ Pater in
manus Tuas commendo spiritum meum ’ (‘ My Father
and most beloved, into Thy hands I commend my
spirit ; from them it came, and into them it must
return’). Listen to what He answers you: ‘Noli
timere ego Protector tuus sum et merces tua magna
nimis ’ (‘ Fear not, for I am thy Protector and thy
Refuge, and the mercies which thou wilt receive
from My hands will be great in every way’). * Do not
fear on account of thy sins, for My mercies are
manifold ; ask and these shall be given to you,
namely, pardon, grace, and eternal glory.’
Fourth Point. — In Thanksgiving.
After receiving so many favours, you may well
render due thanks, and, like the dying swan which
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220
SANCTUARY MEDITATIONS .
then sings the most sweetly, sing to-day a new song,
commencing it here, and continuing it eternally
above in heaven. * Misericordias Domine in eternum
cantabo ’ (‘For ever will I praise and bless so good
a God*). If you can no longer do so with the tongue,
speak with the heart. If your lips cannot move,
move your wings of desire and your heart. Appre-
ciate truly the favour which the King of Heaven
grants, He Who has come to visit you here, that you
may go to Him there. A pledge this is of His glory,
for He has pledged Himself to come and bid you
farewell sacramentally as a proof of His love for you,
and that He will receive you in glory. He comes to
your house that you may enter His heaven. Cry out
with the Holy King : ‘ Laetatus sum in his, quae dicta
sunt mihi, in domum Domine ibimus ’ (‘ Oh, what
good tidings have I had given me that to-day I am
to go into the house of my Lord’). Conclude with
the joyous words with which the humble St. Francis
expired : ‘ Oh, how they are awaiting me, those atten-
dants of the court of heaven, to admit me into their
sweet company. I shall not go alone, but we shall
go together, my soul being accompanied by the most
Holy Virgin, my Mother and my Lady, by the Saint
of my name, by my angel guardian, all my patron
Saints, and my advocates/ Should you still be in
your agohy, place yourself before Christ crucified
and compare yourself with Him, consoling yourself
with Him. Consider that to your Lord in His
greatest agony were given gall and vinegar, and in
yours that same Lord has given you His own flesh
and blood. He died in the arms of a hard cross,
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FIFTIETH MEDITATION.
221
and you expire in the arms of this same Lord ever
extended for you. As for Christ, they opened His
side with a cruel spear, and He has sealed your heart
with the most Sacred Host. He inclines His head
and displays His wounded side, saying : ‘ Enter by
this door, which is ever open, into Paradise, there
to praise, contemplate, see, love and enjoy your God
and your Lord for all endless ages.’ Amen.
Jesus, Jesus, Jesus and Mary be with me, nowand
for ever.
AMEN.
Laus Deo Semper!
THE END.
R. & T. WASHBOURNE, 1 8 PATERNOSTER ROW, LONDON.
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